LIBRARY 

THE  UNIVERSITY 
OF  CALIFORNIA 

SANTA  BARBARA 

PRESENTED  BY 
ROBERT  S.  MICHAELSEN 


I'UKS  1  DKNT    DWIGHT. 


THEOLOGY 

L. 


EXPLAINED  AND  DEFENDED, 


IN    A 


SERIES   OF  SERMONS./ 


BY    TIMOTHY   DWIGHT,   S.T.D.,   LLJX, 

LATE    PRESIDENT    OF   TALE    COLLEGE. 

WITH    A    MEMOIR    OF 

THE    LIFE    OF   THE    AUTHOR. 

IN     FOUR     VOLUMES. 

VOL.    I. 

TWELFTH     E  D  I  T  I  O  K. 


NE  W-YORK: 

HARPER  &  BROTHERS,  PUBLISHERS, 
82  CLIFF  STREET. 

1846 


DISTRICT  OF  CONNECTICUT,  as. 

BE  IT  REMEMBERED,  That  on  the  fifth  day  of  January,  in  the 
forty-second  year  of  the  Independence  of  the  United  States  of  Amer- 
ica, Timothy  Dwight,  and  William  T.  Dwight,  both  of  said  District; 
Administrators  of  the  Rev.  Timothy  Dwight,  now  deceased,  and  late 
of  the  said  District,  have  deposited  in  this  office  the  title  of  a  book, 
the  right  whereof  they  claim  as  Administrators  as  aforesaid,  and 
Proprietors,  in  fhe  words  following,  to  wit  : 

et  Theology  ;  explained  and  defended,  in  a  Series  of  Sermons  ;  by  Timothy  Dwight f 
S.  T.  D.  LL.  D.  late  President  of  Yale  College.  With  a  Memoir  of  the  Life  of 
the  Author.  In  Jive  Volumes.  Vol  /." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled,  "  An  Act 
for  the  encouragement  of  learning,  by  securing  the  copies  of  Maps,  Charts,  and 
Books,  to  the  authors  and  proprietors  of  such  copies,  during  the  times  therein 
mentioned." 

R.  I.  1NCERSOLL, 

Clerk  of  the  District  of  Connecticut. 

A  true  copy  of  Record,  examined  and  sealed  by  me. 

R.  I.  INGERSOLL, 

Clerk  of  lite  District  of  Connecticut, 


[Entered,  according  to  Act  of  Congress,  in  the  year  1845,  by  MARY  DWIGHT, 
the  Widow,  and  B.  W.  DWIGHT,  JAMES  DWIGHT,  S.  E.  DWIGHT,  and  W.  T 
DWIGHT,  surviving  children  of  Rev.  TIMOTHY  DWIGHT,  D.D.,  deceased,  in  the 
Clerk's  Office  of  the  District  of  Connecticut.] 


MEMOIR 


LIFE   OF   PRESIDENT   DWIGHT. 


MEN  of  letters  pass  their  lives  in  a  course  so  tranquil  and  uni- 
form, it  is  generally  supposed,  as  to  furnish  but  few  incidents  for 
the  labours  of  the  biographer  or  the  entertainment  of  his  readers. 
Mankind  are  attracted  rather  by  what  is  brilliant  in  character  and 
daring  in  action,  than  by  the  less  splendid  achievements  of  learning 
and  piety.  The  exploits  of  the  hero  are  recounted  with  applause 
while  he  is  living,  and  after  his  death  are  enrolled  with  admiration 
on  the  records  of  nations ,  but  the  Minister  of  CHRIST  must  usually 
wait  to  receive  his  honours  in  eternity,  and  expect  the  due  esti- 
mate of  his  labours  only  as  they  are  written  on  the  tablet  of  the 
skies. 

There  are,  however,  exceptions  to  this  remark.  Sometimes 
the  good  man,  by  the  uncommon  powers  of  his  mind,  by  peculiar 
incidents  in  his  life,  by  having  exerted  a  commanding  influence  on 
the  interests  of  the  public,  or  by  having  acquired  an  unusual  share 
in  their  affections  ;  presents  the  most  attractive  subject  of  biogra- 
phy. Contemporaries  indulge  a  strong  desire  to  view  more  mi- 
nutely the  life  and  character  of  the  man,  whose  living  excellence 
they  have  often  felt  and  acknowledged  ;  and  posterity  receive  with 
admiration  the  history  of  one  who  so  widely  blessed  a  preceding 
generation. 

The  AUTHOR  of  the  following  Discourses  claims  a  high  rank 
among  men  of  this  class.  The  testimonies,  far  and  wide,  given  by 
the  public  to  his  excellence,  the  heart-felt  sorrow  so  extensively 
occasioned  by  his  death,  and  the  honours  so  profusely  poured  up- 
on his  memory ;  persuade  us  that  we  shall  be  listened  to  with  lively 
interest,  while  we  attempt,  in  the  following  Memoir,  to  sketch 
the  most  important  incidents  of  his  life,  and  to  delineate  the  most 
striking  traits  of  his  character. 

TIMOTHY  DWIGHT  was  born  at  Northampton,  in  the  county  of 
Hampshire,  state  of  Massachusetts,  on  the  14th  day  of  May,  A.  D. 
1752.  His  parents  were  Timothy  and  Mary  Dwight.  The  first 
ancestor  of  his  father's  family  in  this  country,  John  Dwight,  came 
from  Dedham  in  England,  and  settled  at  Dedham  in  Massachusetts,- 
in  1637.  From  him,  the  subject  of  this  Memoir  was  descended  in 
the  oldest  male  line  ;  and  he  was  able  to  look  back  on  each  indi- 
vidual in  that  line,  including  five  generations,  and  reflect  that  he 


4  LIFE  OF  THE  AUTHOR. 

was  a  member  of  the  Church  of  Christ,  and  had  a  fair  reputation 
for  piety.  His  father  received  his  education  at  Yale  College, 
where  he  entered  on  his  bachelor's  degree  in  1744.  He  was  by 
profession  a  merchant,  and  owned  a  handsome  landed  estate  in 
the  town  in  which  he  lived.  He  was  a  man  of  sound  understand- 
ing, of  fervent  piety,  and  of  great  purity  of  life.  His  mother  was 
the  third  daughter  of  Jonathan  Edwards,  for  many  years  the  minis- 
ter of  Northampton,  and  afterwards  president  of  Nassau-Hall — 
well  known  in  this  country  and  in  Europe  as  one  of  the  ablest  di- 
vines of  the  last  century.  She  possessed  uncommon  powers  of 
mind,  and  for  the  extent  and  variety  of  her  knowledge,  has  rarely 
been  exceeded  by  any  of  her  sex  in  this  country.  Though  mar- 
ried at  an  early  age,  and  a  mother  at  eighteen,  she  found  time, 
without  neglecting  the  ordinary  cares  of  her  family,  to  devote  her- 
self with  the  most  assiduous  attention  to  the  instruction  of  this  son, 
and  her  numerous  family  of  children,  as  they  successively  claimed 
her  regard.  Perhaps  few  instances  can  be  found,  in  which  this 
great  duty  has  been  performed  with  more  scrupulous  fidelity,  than 
in  the  case  now  under  consideration.  With  a  mind  originally  vi- 
gorous and  discriminating,  she  had  been  accustomed  from  infancy 
to  the  conversation  of  men  of  literature,  who  resorted  in  great  num- 
bers to  her  father's  house  ;  and  thus  was  forcibly  taught  the  im- 
portance of  that  learning,  the  effects  of  which  she  had  so  often  had 
opportunity  to  Avitness.  It  was  a  maxim  with  her,  the  soundness 
of  which  her  own  observation  through  life  fully  confirmed,  that 
children  generally  lose  several  years,  in  consequence  of  being  con- 
sidered by  their  friends  as  too  young  to  be  taught.  She  pursued 
a  different  course  with  her  son.  She  began  to  instruct  him  almost 
as  soon  as  he  was  able  to  speak  ;  and  such  was  his  eagerness  as 
well  as  his  capacity  for  improvement,  that  he  learned  the  alphabet 
at  a  single  lesson  ;  and,  before  he  was  four  years  old,  was  able  to 
read  the  Bible  with  ease  and  correctness.  His  father  was  so  ex- 
tensively engaged  in  mercantile  and  agricultural  pursuits,  that  he 
was  necessitated  to  confide  the  care  of  his  family,  and  particularly 
the  superintendence  of  the  early  education  of  his  children,  chiefly 
to  their  mother.  With  the  benefit  of  his  father's  example  constant- 
ly before  him,  enforced  and  recommended  by  the  precepts  of  his 
mother,  he  was  sedulously  instructed  in  the  doctrines  of  religion, 
as  well  as  the  whole  circle  of  moral  duties.  She  taught  him,  from 
the  very  dawn  of  his  reason,  to  fear  God  and  to  keep  his  com- 
mandments ;  to  be  conscientiously  just,  kind,  affectionate,  charita- 
ble, and  forgiving ;  to  preserve,  on  all  occasions  and  under  all 
circumstances,  the  most  sacred  regard  to  truth ;  and  to  relieve  the 
distresses  and  supply  the  wants  of  the  poor  and  unfortunate.  She 
aimed,  at  a  very  early  period,  to  enlighten  his  conscience,  to  make 
him  afraid  to  sin,  and  to  teach  him  to  hope  lor  pardon  only  through 
the  righteousness  of  CHRIST.  The  impressions  thus  made  upon 
his  mind  in  infancy  were  never  effaced. 


LIFE  OF  THE  AUTHOR.  5 

A  great  proportion  of  the  instruction  which  he  received  before 
he  arrived  at  the  age  of  six  years,  was  at  home  with  his  mother. 
Her  school-room  was  the  nursery.  Here,  he  had  his  regular  hours 
for  study  as  in  a  school ;  and  twice  every  day  she  heard  him  re- 
peat his  lesson.  Here,  in  addition  to  his  stated  task,  he  watched 
the  cradle  of  his  younger  brothers.  When  his  lesson  was  recited, 
he  was  permitted  to  read  such  books  as  he  chose,  until  the  limited 
period  was  expired.  During  these  intervals,  he  often  read  over 
the  historical  parts  of  the  Bible,  and  gave  an  account  of  them  to 
his  mother.  So  deep  and  distinct  was  the  impression  which  these 
narrations  then  made  upon  his  mind,  that  their  minutest  incidents 
were  indelibly  fixed  upon  his  memory.  His  relish  for  reading  was 
thus  early  formed,  and  was  strengthened  by  the  conversation  and 
example  of  his  parents.  At  the  age  of  six,  he  was  sent  to  the 
grammar-school,  where  he  early  began  to  importune  his  father  to 
permit  him  to  study  Latin.  This  was  denied,  from  an  impression 
that  he  was  too  young  to  profit  by  studies  of  that  description,  and 
the  master  was  charged  not  to  suffer  him  to  engage  in  them.  It 
was  soon  found  to  be  in  vain  to  prohibit  him  :  his  zeal  was  too 
great  to  be  controlled.  Not  owning  the  necessary  books,  he  availed 
himself  of  the  opportunity  when  the  elder  boys  were  at  play  to 
borrow  theirs  ;  and,  in  this  way,  without  his  father's  knowledge  or 
the  master's  consent,  studied  through  Lilly's  Latin  Grammar  twice. 
When  his  master  discovered  the  progress  he  had  made,  he  applied 
earnestly  to  his  father,  and  finally  obtained  a  reluctant  consent 
that  he  might  proceed;  though  every  effort  short  of  compulsion  was 
used  to  discourage  him.  He  pursued  the  study  of  the  languages 
with  great  alacrity,  and  would  have  been  prepared  for  admission 
into  College  at  eight  years  of  age,  had  not  a  discontinuance  of 
the  school  interrupted  his  progress,  and  rendered  it  necessary  for 
him  to  be  taken  home,  and  placed  again  under  the  instruction  of 
his  mother.  By  her,  his  attention  was  now  directed  to  the  study 
of  Geography  and  History.  With  no  other  help  than  Salmon's 
Grammar,  the  only  work  on  the  subject  then  to  be  procured  in  the 
country,  and  a  set  of  valuable  maps  of  the  four  quarters  of  the 
globe,  under  the  faithful  tuition  of  his  mother,  he  became  tho- 
roughly versed  in  the  former  science.  In  the  latter,  his  father's 
library  furnished  him  with  the  requisite  books ;  and  the  wisdom  and 
affection  of  his  mother  with  the  necessary  guidance.  He  was  pre- 
viously familiar  with  the  historical  parts  of  the  Bible.  She  first 
turned  his  attention  to  Josephus  and  Prideaux,  and  the  more  mo- 
dern history  of  the  Jews.  After  this  he  read  Rollin,  Hooke's  His- 
tory of  Rome,  Histories  of  Greece  and  England,  and  accounts  of 
the  first  settlers  of  New-England,  and  their  wars  with  the  Indians. 
Often  has  he  been  heard  to  say,  that  almost  all  his  knowledge  of 
Geography  and  History  was  acquired  at  this  period  ;  and  it  is  be- 
lieved, that  few  persons  have  possessed  a  more  extensive  or  accu- 
rate acquaintance  with  either  of  these  sciences.  This  domestic 


6  LIFE  OF  THE  AUTHOR. 

education  rendered  him  fond  of  home  and  of  the  company  of  his 
parents,  and  led  him  to  feel  a  livelier  interest  than  is  usual  with 
boys  of  the  same  age,  in  the  conversation  of  those  who  were  older 
than  himself.  It  also  saved  him  from  the  school-boy  coarseness 
and  effrontery,  often  thought,  in  this  rough  world,  a  necessary  but  by 
no  means  an  ornamental  appendage  of  the  youthful  character. 

His  father  was  particularly  fond  of  the  society  of  men  of  edu- 
cation and  intelligence ;  and  his  hospitable  house  was  the  well- 
known  resort  of  gentlemen  of  this  character.  To  no  one  of  the 
family  were  they  more  welcome,  than  to  his  son.  Even  at  this 
very  early  period  of  life,  while  listening  to  their  conversation  on 
the  character  of  the  great  men  of  the  age,  both  in  the  colonies  and 
in  Europe,  a  deep  and  lasting  impression  was  made  upon  his 
mind  ;  and  he  then  formed  a  settled  resolution,  that  he  would  make 
every  effort  in  his  power  to  equal  those,  whose  talents  and  charac- 
ter he  had  heard  so  highly  extolled. 

In  his  twelfth  year,  he  went  to  Middletown,  for  the  purpose  of 
pursuing  his  studies,  under  the  late  Rev.  Enoch  Huntington,  a 
gentleman  .of  high  classical  attainments.  He  boarded  in  the 
family,  and  devoted  himself  to  his  books  with  unusual  assiduity 
and  success.  Not  content  with  the  time  regularly  allotted  to  study 
in  the  school,  he  spent  most  of  his  leisure  hours  at  home  in  intense 
application.  So  entirely  was  his  mind  absorbed  by  his  books, 
that  it  was  no  uncommon  thing  for  the  members  of  the  family  to 
pass  through  his  room,  and  even  to  call  him  by  name,  without  being 
perceived  by  him.  During  his  residence  at  Middletown,  his  con- 
duct was  marked  with  the  strictest  propriety,  his  manners  were 
amiable  and  affectionate,  his  attention  to  his  studies  was  intense  and 
unremitted,  and  his  progress  in  them  rapid  and  honourable.  When 
he  left  Middletown,  he  had  acquired  a  very  accurate  knowledge  ot 
the  Latin  and  Greek  languages  ;  and  had  read  not  only  those  clas- 
sical authors  which  were  necessary  for  admission  into  College, 
but  those  also  which  were  studied  during  the  two  first  years  of  a 
collegiate  life. 

In  September,  1765,  when  he  had  just  passed  his  thirteenth 
year,  he  was  admitted  as  a  member  of  Yale  College.  At  that  time, 
unfortunately,  the  freshman  class  had  no  stated  tutor;  but  were 
dependant  for  their  instruction,  sometimes  upon  one  officer  of  col- 
lege, and  sometimes  upon  another :  a  state  of  things  too  irregular 
and  unsettled  to  produce  any  substantial  benefit  to  the  pupil. 
During  the  winter,  he  had  the  misfortune  to  break  his  arm ;  and, 
for  several  months  in  the  spring  and  summer,  he  was  prevented  by 
sickness  from  pursuing  his  studies.  Near  the  close  of  the  Col- 
legiate year,  President  Clap  resigned  his  office ;  and  the  students 
for  a  short  time  were  dispersed :  a  series  of  calamities,  by  which 
the  year  was  in  a  considerable  measure  lost  to  him  as  a  student. 
The  discipline  of  College  had  been  for  several  years  chiefly  anni- 
hilated. Loose  opinions  on  morals  and  religion,  prevailed  ex- 


LIFE  OF  THE  AUTHOR.  7 

tensively  in  the  country,  and  their  pernicious  influence  was  too 
obviously  felt  in  the  various  seminaries  of  learning.  Owing  to  the 
bad  state  of  the  College  commons,  the  students  had  been  indulged 
in  the  practice  of  providing  entertainments  at  their  rooms.  This 
naturally  produced  a  great  degree  of  inattention  to  their  studies, 
and  gave  rise  to  scenes  of  revelry  and  riot,  in  the  highest  degree 
injurious  to  the  pursuits  of  literature.  It  is  not  surprising,  that  in 
such  a  state  of  things  the  practice  of  gambling  had  become  un- 
happily prevalent  in  College.  Under  all  these  disadvantages, 
young  Dwight  gained  considerable  reputation  for  genius  and  ac- 
quirements. His  information  and  address  rendered  his  society 
generally  pleasing.  It  was  courted,  even  by  members  of  the 
higher  classes,  who  strongly  solicited  him  to  join  them  in  their 
pernicious  amusements.  But  the  instructions  of  his  parents  had 
made  so  deep  an  impression  upon  his  mind,  that  no  importunities 
of  this  nature  could  prevail  upon  him  to  engage  with  them  in  gam- 
bling. He  was  at  length  so  far  wrought  upon,  however,  as  to 
play  for  amusement ;  and,  not  being  necessitated  to  study  his  les- 
sons, gradually  yielded  to  their  solicitations,  until  much  of  his  time 
was  wasted  in  this  manner.  In  no  instance,  however,  did  they  in- 
fluence him  to  play  for  money,  or  to  stake  even  a  farthing.  Yet 
playing  for  amusement  had  so  far  become  a  habit,  that  when  he 
returned  to  College,  upon  the  commencement  of  his  second  year, 
he  entered  upon  the  practice  with  considerable  ardour.  From  this 
danger  he  was  fortunately  rescued  by  the  exertions  of  .his  tutor 
and  kinsman,  the  Hon.  Stephen  Mix  Mitchell,  late  Chief  Judge  of 
the  Supreme  Court  of  Connecticut ;  to  wrhom,  for  this  and  many 
other  acts  of  kindness,  shown  him  while  a  member  of  College,  he 
ever  after  acknowledged  himself  to  be  most  deeply  indebted. 
During  the  sophomore  year,  he  was  badly  poisoned ;  by  reason  of 
which  he  was  confined  at  his  father's  house  four  months,  and  obli- 
ged to  discontinue  his  studies  during  that  period. 

It  is  apparent,  from  the  foregoing  recital,  that  the  two  first  years 
of  his  collegiate  life  must  have  been  in  a  great  measure  lost. 

On  commencing  his  junior  year,  he  devoted  himself  seriously  to 
study.  He  was  now  fifteen :  had  lost  a  great  part  of  the  two  pre- 
ceding years,  and  h?d  but  two  remaining,  in  which  he  might  hope 
to  redeem  his  loss,  and  lay  the  foundation  for  future  usefulness  and 
respectability.  He  entered  on  the  studies  of  the  year  with  great 
zeal,  and  pursued  them  with  unremitting  assiduity  and  perseve- 
rance. At  that  time  College-prayers  were  attended  at  half  past  five 
o'clock  in  the  morning,  in  the  winter,  and  at  half  past  four  in  the 
summer.  He  began  the  year  by  qualifying  himself,  every  morn- 
ing, to  construe  and  parse  a  hundred  lines  in  Homer  before  pray- 
ers. This  lesson,  which  formed  no  part  of  the  regular  College-ex- 
ercises, was,  of  course,  acquired  by  candle-light;  and  his  object 
in  attending  to  it  was,  to  render  himself  more  thoroughly  master  of 
the  Greek  language,  than  he  could  expect  to  become  in  the  com- 


8  LIFE  OF  THE  AUTHOR. 

mon  round  of  studies  pursued  by  his  class.  The  lesson,  as  he  ad- 
vanced, was  gradually  increased  to  a  much  larger  quantity.  His 
eyes  being  seriously  affected  by  this  intense  application,  at  such 
unseasonable  hours,  it  is  not  improbable  that  the  foundation  was 
thus  early  laid  of  that  weakness  in  them,  which  caused  him  so 
much  distress  during  the  remainder  of  his  life. 

In  addition  to  the  ordinary  pursuits  of  the  year,  he  devoted  a 
considerable  portion  of  his  time  to  the  improvement  of  his  hand- 
writing ;  and  by  dint  of  his  own  exertions,  attained  a  degree  of 
excellence  in  penmanship,  that  has  rarely  been  equalled.  So  ele- 
gant, indeed,  was  his  writing,  that  it  was  with  difficulty  distinguish- 
ed from  the  handsomest  engravings.  We  have  seen  several  of  the 
Diplomas  which  he  wrote  for  his  particular  friends,  and  think  some 
of  them  decidedly  more  beautiful  than  the  usual  copper-plate  im- 
pression. 

This  is  the  earliest  period  in  which  he  is  known  to  have  paid 
any  attention  to  poetry  and  music.  The  date  of  his  first  poetical 
composition  cannot  be  precisely  ascertained.  Two  or  three  spe- 
cimens, however,  are  preserved,  which  bear  the  date  of  1767,  and, 
of  course,  were  written  when  he  was  fifteen  years  of  age.  His 
attachment  to  music,  particularly  sacred  music,  was  ardent.  His 
voice  was  at  once  melodious  and  powerful ;  and  his  ear  exquisite- 
ly discriminating.  He  began  a  collection  of  church  music  in  the 
course  of  the  year,  but  left  it  unfinished,  probably  because  it  in- 
terfered with  his  more  severe  and  important  pursuits. 

This  may,  with  propriety,  be  considered  as  the  era  of  his  ex- 
cessive devotion  to  study,  and  the  acquisition  of  knowledge.  At 
the  commencement  of  the  year  he  formed  a  resolution,  to  which 
he  faithfully  adhered  during  the  remainder  of  his  collegiate  life,  to 
employ  fourteen  hours  each  day  in  close  application  to  his  studies. 
Such  intense  and  unwearied  diligence,  with  the  aid  of  his  natural 
genius,  soon  established  his  reputation  as  a  scholar,  and  placed 
him  among  the  first  of  his  class.  He  received  the  degree  oi 
Bachelor  of  Arts  in  the  year  1769,  when  he  was  a  little  past  seven- 
teen years  of  age.  At  the  Commencement,  but  a  single  appoint- 
ment was  made  from  the  class  which  received  the  degree  of 
Bachelors.  Before  giving  it  out,  the  President  sent  for  Ihvight 
and  Strong,*  and  informed  them  that,  in  the  view  of  the  officers  of 
College,  they  were  at  the  head  of  the  class,  and  equally  deserving 
of  the  appointment ;  but  as  Strong  was  the  elder  of  the  two,  it 
would  be  given  to  him  at  that  time,  and  to  Dwight  when  the  class 
entered  on  the  degree  of  Masters. 

A  short  time  after  leaving  College,  he  was  employed  to  take 
charge  of  a  grammar-school,  at  New-Haven.  In  this  situation  he 
continued  two  years,  highly  esteemed  as  an  instructer,  both  by  his 
pupils  and  their  parents.  This  was  the  commencement  of  that 

•  The  late  Dr.  Strong,  of  Hartford. 


LIFE  OF  THE  AUTHOR.  9 

course  of  life,  which,  with  very  little  interruption,  he  pursued  for 
nearly  fifty  years  :  a  course  of  life,  in  which  Providence  had  pe- 
culiarly qualified  him  to  excel.  Probably  few  men  have  lived, 
who,  in  the  same  mode,  have  rendered  more  eminent  services  to 
mankind. 

During  these  two  years,  he  made  great  advancement  in  litera- 
ture and  science.  His  time  was  regularly  divided,  and  occupied : 
six  hours  in  each  day  in  school ;  eight  hours  in  close  and  severe 
study ;  and  the  remaining  ten  hours  in  exercise  and  sleep. 

In  September,  1771,  when  he  was  past  nineteen,  he  was  chosen 
a  tutor  in  Yale  College.  In  this  situation  he  remained  for  six 
succeeding  years,  performing  its  duties  with  distinguished  success 
and  reputation. 

When  he  entered  upon  the  office,  more  than  half  the  members 
of  his  class  were  older  than  himself;  and  the  freshman  who  waited 
upon  him  was  thirty-two  years  of  age.*  Notwithstanding  a  cir- 
cumstance generally  so  disadvantageous,  he  proceeded  in  the 
discharge  of  his  official  duties  with  firmness  and  assiduity ;  and,  in 
a  short  time,  gained  a  reputation  for  skill  in  the  government  and 
instruction  of  his  class  rarely  known  in  the  former  experience  ot 
the  College.  It  ought  here  to  be  observed,  that  the  study  of  the 
classics  and  of  the  mathematics  had  been  for  a  number  of  years 
vigorously  pursued,  owing  to  the  exertions  of  several  superior 
men ;  and  the  discipline  of  the  seminary  raised  to  a  higher  stand- 
ard. His  associates  were  men  of  distinguished  talents ;  and  by 
their  united  efforts  the  institution  soon  acquired  a  new  and  most 
important  character.  The  study  of  rhetoric  had  been,  till  then,  in 
a  great  measure  neglected.  The  period  from  1771  to  1777,  will 
ever  be  considered  as  forming  an  era  in  the  history  of  the  College. 
Through  the  exertions  and  influence  of  Howe,  Trumbull,  and 
Dwight,  a  taste  for  those  pursuits  was  excited,  the  effects  of  which 
have  been  experienced  to  the  present  time.  The  "  art  of  speaking" 
had  previously  been  thought  scarcely  worthy  of  attention.  Of  so 
much  importance,  however,  was  it  considered  by  these  gentlemen, 
that  they  not  only  taught  it  to  their  respective  classes,  but,  from  time 
to  time,  went  upon  the  College  stage  to  enforce  their  precepts  by 
their  example.  Poetry  was  cultivated  by  them,  especially  by 
Trumbull  and  Dwight,  with  all  the  enthusiasm  of  genius.  It  was  in 
the  first  year  of  his  tutorship,  at  the  age  of  nineteen,  that  the  subject 
of  this  memoir  commenced  writing  the  CONQUEST  or  CANAAN,  a 
regular  epic  poem,  founded  upon  the  portion  of  sacred  history  to 
which  its  title  refers,  and  which  was  finished  in  the  year  1774,  when 
he  was  twenty-two  years  of  age. 

No  tutor  was  ever  more  faithful  in  the  instruction  of  his  class. 
His  attention  to  their  oratory,  has  been  mentioned.     In  addition  to 

*  DAVID  BUSHNELL,  a  man  of  strong  mechanical  genius,  and  the  inventor  01 
"  the  Submarine  Boat." 

VOL.  I.  2 


JO  LIFE  OF  THE  AUTHOR. 

the  customary  mathematical  studies,  he  carried  them  through  sphe- 
rics and  fluxions,  and  went  as  far  as  any  of  them  would  accompa- 
ny him  into  the  Principia  of  Newton.  He  also  delivered  to  them  a 
series  of  lectures  on  style  and  composition,  on  a  plan  very  similar 
to  that  contained  in  the  Lectwes  of  Blair,  which  were  not  publish- 
ed until  a  considerable  time  afterwards.  His  application  to  study 
during  the  time  he  remained  in  office  was  intense.  He  began  to 
study  so  early  in  the  morning  as  to  require  candle-light,  and  con- 
tinued the  employment  until  late  at  night. 

While  a  tutor,  he  was  inoculated  for  the  small-pox.  The  disease 
affected  him  mildly ;  but,  upon  his  recovery,  he  too  soon  resumed 
his  former  habit  of  severe  application  to  study.  Long  before  this, 
his  eyes  had  been  greatly  weakened,  and  probably  for  that  reason 
were  more  sensibly  affected  by  the  small-pox.  On  being  subject- 
ed to  such  rigorous  exercise,  before  they  had  recovered  their  na- 
tural energy,  they  were  so  far  injured  as  to  cause  him,  through  life, 
a  great  degree  of  pain  and  embarrassment. 

In  the  year  1772,  he  received  the  degree  of  Master  of  Arts.  On 
that  occasion  he  delivered,  as  an  exercise  at  the  public  Commence- 
ment, "  A  Dissertation  on  the  History,  Eloquence,  and  Poetry  of  the 
Bible."  This  production,  composed  and  delivered  by  a  youth  of 
twenty,  on  a  subject  then  so  new  and  of  such  high  interest,  was  re- 
ceived by  the  audience  with  the  strongest  marks  of  approbation.  A 
copy  was  immediately  requested  .for  the  press;  and  it  was  after- 
wards re-published,  both  in  this  country  and  in  Europe.  We  have 
seen  it  mentioned,  in  several  instances,  with  very  high  respect,  on 
the  other  side  of  the  Atlantic.  It  is  now  rarely  to  be  met  with 
Those  Avho  have  read  it,  need  not  be  informed,  that  it  was  an  effort 
of  no  common  character.  It  unfolded,  at  that  early  age,  the  bolder 
features  of  the  author's  mind  ;  and  evinced  uncommon  maturity  of 
judgment  and  taste.  The  style  is  dignified  and  manly,  and  formed 
oy  a  standard  truly  classical.  The  field  of  thought  was  new  in  this 
country.  The  Lectures  of  Lowth,  if  then  published,  were  not 
known  on  this  side  of  the  Atlantic ;  nor  do  we  know  of  any  work, 
except  the  Bible  itself,  to  which  the  author  appears  to  have  beq^i 
indebted  for  his  plan  or  his  illustrations.  The  knowledge  of  cri- 
ticism displayed  in  it  is  profound;  the  conceptions  are  bold  and  ori- 
ginal; the  images  are  beautiful  and  distinct;  and  the  very  spirit 
which  breathes  in  the  Sacred  Writers,  appears  to  animate  his  own 
mind.  This  was  his  only  effort,  in  public,  which  his  father  ever  wit- 
nessed. 

At  a  subsequent  period,  during  his  residence  in  College  as  a 
tutor,  he  engaged  deeply  in  the  study  of  the  higher  branches  of  the 
Mathematics.  Among  the  treatises  on  this  science  to  which  his 
attention  was  directed,  was  Newton's  Principia,  which  he  studied 
with  the  utmost  care  and  attention ;  and  demonstrated,  in  course, 
all  but  two  of  the  propositions,  in  that  profound  and  elaborate  work. 
This  difficult  but  delightful  science,  in  which  the  mind  is  always 


LIFE  OF  THE  AUTHOR.  H 

guided  by  Certainty  in  its  discovery  of  truth,  so  fully  engrossed  his 
attention,  and  his  thoughts,  that,  for  a  time,  he  lost  even  his  relish 
for  poetry ;  and  it  was  not  without  difficulty  that  his  fondness  for  it 
was  recovered. 

During  the  second  year  of  his  tutorship,  he  attempted,  by  re- 
stricting his  diet,  to  remove  the  necessity  for  bodily  exercise,  and 
yet  to  secure  himself  from  the  dulness  incident  to  a  full  habit  and 
inactive  life.  He  began  by  lessening' the  quantity  of  his  food  at 
dinner,  and  gradually  reduced  it,  until  he  confined  himself  to 
twelve  mouthfuls.  After  a  six-month's  experiment  of  this  regimen, 
being  still  somewhat  dissatisfied  with  its  effects,  and  feeling  less 
clearness  of  apprehension  than  was  desirable,  he  confined  himself 
for  a  considerable  period  to  a  vegetable  diet,  without,  however, 
increasing  the  quantity.  His  other  meals  were  proportionally 
light  and  abstemious. 

After  this  system  of  study  and  diet  had  been  pursued  about  a 
twelve-month,  his  health  began  insensibly  to  decline,  and  his  con- 
stitution, naturally  vigorous,   to  give  way.     During  the  summer 
of  1774,  he  first  perceived  the  reality  of  this  change,  but  had  no 
suspicion  of  the  cause.    Though  he  had  suffered  several  distressing 
attacks  of  the  bilious  colic  before  the  College-Commencement,  yet 
after  the  vacation  he  renewed  the  same  course  of  regimen  and  of 
application  to  study.     But  a  short  time  had  elapsed  before  these 
attacks  were  repeated  with  increased  violence;   and  his  friends 
becoming  seriously  apprehensive  of  the  consequences,  informed 
h;s  connexions  of  his  situation.     His  father,  on  his  arrival  at  New- 
I/aven,  found  that  his  disorder  had  indeed  made  dreadful  ravages 
in  his  constitution.     His  frame  was  emaciated,  and  his  strength  so 
/ar  reduced,  that  it  was  with  extreme  difficulty  he  could  be  con- 
veyed  to  Northampton.     When  he  left  New-Haven,  his  friends 
and  his  pupils  took  leave  of  him,  as  they  supposed,  for  the  last 
time ;  and  he  had  himself  relinquished  all  hope  of  recovery.     In 
the  course  of  two  months  he  had  nineteen  severe  attacks  of  the 
disease.      An  eminent  physician,  whom  he  now  consulted,  after 
successfully  administering  to  his  immediate  relief,  recommended 
to  him,  among  other  things,  a  daily  course  of  vigorous  bodily  ex- 
ercise, as  the  only  means  of  restoring  his  constitution  to  its  primi- 
tive vigour.     He  followed  his  advice,  and,  within  a  twelve-month, 
walked  upwards  of  two  thousand  miles,  and  rode  on  horseback 
upwards  of  three  thousand.     To  his  perseverance  in  this  system, 
he  was  probably  indebted  for  his  recovery,  as  well  as  for  the  un- 
interrupted health  and  vigour  of  constitution  which  he  enjoyed  for 
the  ensuing  forty  years. 

In  the  year  1774,  Mr.  Dwight  united  himself  to  the  College 
church.  At  this  time,  it  was  his  expectation  to  pursue  the  prac- 
tice of  law ;  and,  towards  the  close  of  his  residence  in  College  as 
a  tutor,  his  studies  were  directed  towards  that  object. 

The  first  class  which  he  instructed  entered  on  the  degree  of 


12  LIFE  OF  THE  AUTHOR. 

Bachelors  in  September,  1775,  the  year  before  the  declaration  of 
independence.  At  that  time  he  delivered  them  a  "Valedictory 
Address, '  every  where  sparkling  indeed  with  brilliant  imagery, 
but  every  where  fraught  also  with  strong  thoughts  and  noble  con- 
ceptions. In  two  points  of  view  it  deserves  notice  :  It  unfolds  to 
his  pupils  the  duty  of  fixing  on  a  very  high  standard  of  character 
as  intelligent  and  as  moral  beings,  in  a  manner  which  proves  at 
once  that  this  was  literally  the  rule  which  governed  his  own  con- 
duct, and  that  he  was  admirably  qualified  to  influence  others  to 
adopt  it ;  it  also  communicates  to  them  views  of  the  growth  and 
ultimate  importance  of  this  country,  which  were  at  once  new, 
noble,  and  prophetic. 

In  March,  1777,  he  was  married  to  Miss  Mary  Woolsey,  the 
daughter  of  Benjamin  Woolsey,  Esquire,  of  Long-Island,  the 
class-mate,  room-mate,  and  intimate  friend  of  his  father.  They 
had  eight  sons,  of  whom  six  survive  their  father.  Mrs.  Dwight  is 
still  living. 

In  May  of  the  same  year,  College  was  broken  up.  The  students 
left  New-Haven  at  the  commencement  of  the  vacation,  and  pur- 
sued their  studies  during  the  summer  under  their  respective  tutors, 
in  places  less  exposed  to  the  sudden  incursions  of  the  enemy.  Mr. 
Dwight  retired  with  his  class  to  Weathersfield,  and  remained  with 
them  till  September.  Early  in  June  he  was  licensed  as  a  preacher, 
by  a  committee  of  the  Northern  Association,  in  his  native  county 
of  Hampshire,  in  the  state  of  Massachusetts.  Beside  instructing 
his  class  during  the  summer,  he  preached  on  the  Sabbath  at  Ken- 
sington, a  parish  in  Weathersfield. 

The  following  fact  is  a  striking  proof  of  the  respect  and  aifec- 
fion  with  which  he  wras  regarded  by  the  students.  It  being  well 
ascertained  that  the  existing  head  of  the  College  would  relinquish 
his  connexion  with  it,  the  students,  as  a  body,  drew  up  and  sign- 
od  a  petition  to  the  Corporation,  that  he  might  be  elected  to  the 
Presidency.  It  was  owing  to  his  own  interference,  that  the  aj  ipli- 
cation  was  not  formally  made. 

He  left  College  early  in  September,  and  soon  after  was  appoint- 
ed Chaplain  to  General  Parsons'  brigade,  which  was  a  part  of  the 
division  of  General  Putnam,  in  the  army  of  the  United  States.  In 
the  British  army  and  navy,  this  office  is  too  often  filled  by  men 
who  are  distinguished  only  for  their  ignorance  and  profligacy. 
We  are  also  compelled  to  admit,  that,  during  our  late  war,  this 
was  most  extensively  true  of  those  who  held  the  same  stations 
among  our  own  forces.  But  in  our  war  of  the  revolution  the  very 
contrary  was  the  fact.  The  generous  enthusiasm  which  then  per- 
vaded the  country,  not  only  prompted  our  young  men  of  honour 
in  civil  life  to  take  the  field,  but  induced  many  of  our  clergy,  of 
the  first  reputation  for  piety  and  talents,  to  attach  themselves  to 
the  staff.  The  soldier  of  the  revolution  need  not  be  told  how 
animating  were  their  sermons  and  their  prayers,  nor  how  correct 
and  exemplary  were  their  lives. 


LIFE  OF  THE  AUTHOR.  13 

Mr.  Dwight  joined  the  army  at  West  Point  in  October,  1777. 
Although  the  scene  was  entirely  new  to  him,  he  was  not  idle  nor 
inattentive  to  the  business  which  now  devolved  upon  him.  He 
performed  the  appropriate  duties  of  his  office  with  strict  punctu- 
ality, and  with  uncommon  reputation.  The  troops  who  composed 
the  brigade  were,  principally,  Connecticut  farmers ;  men  wrho  had 
been  soberly  educated,  and  who  were  willing  to  listen  to  the  truths 
of  the  Gospel,  even  in  a  camp.  On  the  Sabbath,  they  heard  him 
with  profound  attention.  During  the  week,  they  beheld  him  ex- 
erting himself,  as  far  as  lay  in  his  power,  to  instruct  them  in  morals 
and  religion.  Several  of  his  discourses  delivered  to  the  whole 
army,  owing  partly  to  their  intrinsic  merit,  and  partly  to  the  feel- 
ings of  the  times,  gained  him  high  reputation  with  the  American 
public.  He  also  wrote  several  patriotic  songs,  which  were  uni- 
versally popular.  They  were  favourite  songs  with  the  soldiers, 
and  contributed  not  a  little  to  kindle  their  enthusiasm  in  the  cause 
of  freedom.  One  of  them,  his  "Columbia,"  will  not  soon  be  for- 
gotten :  it  opened  the  eyes  of  his  countrymen  on  a  prospect  new, 
brilliant,  and  delightful ;  and  exhibited  in  distinct  vision  the  rising 
glories  of  our  infant  empire.  His  connexion  with  the  army  enabled 
him  to  form  an  extensive  acquaintance  with  many  officers  of  dis- 
tinction ;  and  among  them  he  had  the  satisfaction  to  rank  the  com- 
mander in  chief.  That  great  man  honoured  him  with  flattering 
attentions.  Mr.  Dwight  ever  remembered  his  kindness  with  lively 
gratitude,  and  entertained  for  his  character  and  services,  military 
and  civil,  the  highest  respect  and  veneration. 

He  remained  in  the  army  a  little  more  than  a  year,  when  the 
news  of  his  father's  death,  which  reached  him  near  the  close  of 
October,  1778,  rendered  it  necessary  for  him  to  resign  his  office, 
in  order  to  console  his  mother  under  that  severe  affliction,  and  to 
assist  her  in  the  support  and  education  of  her  numerous  family. 
On  leaving  the  army,  he  received  from  his  brother  officers,  parti- 
cularly from  Generals  Putnam  and  Parsons,  as  well  as  from  the 
soldiers  of  the  brigade,  the  most  grateful  testimonies  of  respect 
and  kindness. 

His  father,  in  the  midst  of  health  and  usefulness,  had  gone  in 
the  summer  of  1776  to  the  Mississippi,  for  the  purpose  of  provi- 
ding a  settlement  in  that  country  for  two  of  his  sons,  by  whom  he 
was  accompanied.  Himself,  with  his  brother-in-law,  General 
Lyman,  had  grants  from  the  crown  of  a  large  tract  of  land,  in  the 
southwest  angle  of  what  is  now  the  state  of  Mississippi,  comprising 
the  present  township  of  Natchez,  and  a  considerable  extent  of 
adjacent  country.  Here  he  commenced  a  settlement  under  pros- 
perous circumstances ;  but,  near  the  close  of  the  following  year, 
fell  a  victim  to  the  disease  of  the  climate.  He  died  at  Natchez. 
His  two  sons,  in  company  with  the  other  adventurers,  dossed 
the  country  through  the  wilderness  in  the  dead  of  winter ;  and, 
after  innumerable  dangers  and  hardships,  reached  the  sea-coast 


14  LIFE  OF  THE  AUTHOR. 

of  Georgia  in  safety.  An  account  of  this  expedition  will  be  found 
in  the  Travels  of  President  Dwight.  Rarely  have  we  met  with  a 
more  interesting  or  melancholy  story.  The  original  papers  con- 
taining the  grant  were  unhappily  lost;  and  the  family  have  never 
been  able  to  substantiate  their  title  to  the  land.  Mr.  D wight's 
personal  grant  was  a  considerable  part  of  the  township  of  Natchez. 
He  left  a  widow  and  thirteen  children,  ten  of  whom  were  under 
twenty-one  years  of  age.  The  subject  of  this  jnemoir  was  the 
eldest,  and  on  him  devolved  the  care  of  the  family,  at  a  period 
when  the  situation  and  circumstances  of  the  country  rendered  the 
task  peculiarly  difficult  and  laborious.  From  the  time  of  his  en- 
tering on  the  Bachelor's  degree  at  College,  to  his  leaving  the 
army,  he  had  subjected  his  father  to  no  expense  for  his  own  sup- 
port. The  intelligence  of  his  death,  in  consequence  of  the  peculiar 
circumstances  of  the  country,  did  not  reach  the  family  until  near  a 
twelve-month  after  the  event  had  happened.  Upon  receiving  the 
information,  he,  with  as  little  delay  as  possible,  removed  his  own 
family  to  Northampton,  and  undertook  the  performance  of  the  new 
duties  which  providentially  had  devolved  upon  him,  with  the  great- 
est promptitude  and  cheerfulness.  In  this  situation  he  passed  five 
years  of  the  most  interesting  period  of  his  life ;  performing  in  an 
exemplary  manner  the  offices  of  a  son  and  a  brother,  and  of  a  guar- 
dian to  the  younger  children.  Here,  he  was  emphatically  the  staff 
and  stay  of  the  family.  The  government  and  education  of  the 
children,  as  well  as  the  daily  provisions  for  their  wants,  depended 
almost  exclusively  on  his  exertions.  The  elder  as  well  as  the 
younger  were  committed  to  his  care,  and  loved  and  obeyed  him  as 
their  father.  The  filial  affection  and  dutiful  respect  and  obedience 
which  he  exhibited  towards  his  mother,  and  the  more  than  frater- 
nal kindness  with  which  he  watched  over  the  well-being  of  his  bro- 
thers and  sisters,  deserve  the  most  honourable  remembrance.  To 
accomplish  this  object,  he  postponed  his  own  establishment  for 
life,  and  a  provision  for  his  family.  To  accomplish  it,  though' 
destitute  of  property,  he  relinquished  in  their  favour  his  own 
proportion  of  the  family  estate;  laboured  constantly  for  five 
years  with  a  diligence  and  alacrity  rarely  exampled;  and  con- 
tinued his  paternal  care  and  exertions  and  liberality  long  after 
his  removal  from  Northampton.  Often  have  we  heard  his  mother, 
who  died  only  ten  years  since,  acknowledge,  in  language  of  elo- 
quent affection  and  gratitude,  his  kindness  and  faithfulness,  and 
honourable  generosity  to  her  and  to  her  children.  The  respect 
which  she  felt  and  manifested  towards  him,  though  perhaps  not 
his  inferior  in  native  powers  of  mind,  resembled  the  affection  of  a 
dutiful  child  towards  her  father,  rather  than  the  feelings  of  a  mo- 
ther for  her  son.  During  this  period,  he  laboured  through  the 
week  upon  the  farm,  and  preached  on  the  Sabbath  to  different 
vacant  congregations  in  the  neighbouring  towns.  He  also  esta- 
blished a  school  at  Northampton,  for  the  instruction  of  youth  of 


LIFE  OF  THE  AUTHOR.  j6 

both  sexes,  which  was  almost  immediately  resorted  to  by  such  a 
number  of  pupils,  that  he  was  under  the  necessity  of  employing 
two  assistants.  At  the  same  time,  owing  to  the  dispersed  condition 
of  the  College  at  New-Haven,  and  to  his  established  character  as  an 
instructer,  a  part  of  one  of  the  classes  in  that  seminary  repaired  to 
Northampton,  and  placed  themselves  under  his  care  as  their  pre- 
ceptor. To  them  he  devoted  his  own  immediate  attention,  until 
they  had  completed  their  regular  course  of  collegiate  studies.  The 
school  was  continued  during  his  residence  there,  and  uniformly 
maintained  an  extensive  and  distinguished  reputation.  At  the  same 
time,  he  preached  almost  without  intermission  upon  the  Sabbath, 
with  increasing  popularity.  For  about  one  year,  commencing 
with  the  winter  of  1778 — 1779,  he  supplied  the  vacant  congrega- 
tion of  Westfield  ;  the  year  following,  that  of  Muddy-Brook,  a  pa- 
rish of  Deerfield ;  and  the  year  after,  that  of  South  Hadley.  He 
often  mentioned  it  to  the  honour  of  the  people  of  Muddy-Brook, 
that  they  paid  him  for  preaching,  not  in  the  depreciated  currency 
of  the  country,  but  in  specie,  or  wheat  at  the  specie  price,  at  his 
election.  The  compensation  which  he  received  for  preaching,  as 
well  as  the  profits  of  his  school,  were  all  expended  in  the  Support 
of  the  common  family. 

A  strong  disposition  was  manifested,  from  time  to  time,  by  the 
inhabitants  of  Northampton,  to  employ  him  in  civil  life.  In  the 
county  conventions  of  Hampshire  he  repeatedly  represented  the 
town  ;  and,  in  connexion  with  a  few  individuals,  met  and  resisted 
that  spirit  of  disorganization  and  licentiousness  which  was  then  un- 
happily prevalent  in  many  parts  of  the  county,  and  which  had  too 
visible  an  influence  in  an  assembly  often  fluctuating  and  tumultu- 
ous. It  was  owing  eminently  to  his  exertions,  and  those  of  his 
colleague,  the  Hon.  Joseph  Hawley,  in  opposition  to  the  current 
of  popular  feeling,  and  to  no  small  weight  of  talents  and  influence, 
that  the  new  constitution  of  Massachusetts  was  adopted  by  the 
convention  of  the  most  important  county  in  the  state.  Twice  he 
consented  to  serve  the  town  as  their  representative  in  the  state 
legislature.  This  was  in  the  years  1781  and  1782,  just  before 
the  close  of  the  war  of  independence  ;  when  subjects  of  an  inte- 
resting and  perplexing  nature,  growing  out  of  the  great  controver- 
sy in  which  the  country  had  so  long  been  engaged,  extensively 
agitated  the  public  mind,  and  engrossed  legislative  attention. 
Every  thing  was  then,  in  a  sense,  unsettled.  That  war  had 
sundered  not  only  the  cords  which  fastened  the  colonies  to  the  mo- 
ther country,  but  those,  also,  which  bound  them  to  each  other.  The 
old  foundations  were,  in  a  sense,  destroyed  ;  and  new  ones  were 
to  be  established.  Many  of  the  old  laws  and  regulations  were  to 
be  altered ;  and  others,  accommodated  to  the  state  of  freedom  and 
independence,  were  to  be  devised  and  instituted.  A  sense  of  sub- 
ordination and  obedience  to  law,  was,  also,  to  be  cherished,  in- 
stead of  a  spirit  of  licentiousness  then  widely  prevalent.  In  this 


16  LIFE  OF  THE  AUTHOR. 

situation,  inexperienced  as  he  was  in  the  business  of  a  politician, 
or  a  legislator,  he  at  once  became  one  of  the  most  industrious  and 
influential  members  of  that  body,  and  was  greatly  admired  and  dis- 
tinguished for  his  talents  and  eloquence.  All  his  exertions  were 
on  the  side  of  good  order  and  good  morals ;  and  indicated  a  steady 
attachment  to  the  principles  of  rational  liberty,  and  decided  hos- 
tility to  licentiousness.  On  one  occasion  he  was  enabled  to  prove 
his  devotion  to  the  interests  of  learning.  A  petition  for  a  grant  in 
favour  of  Harvard  College  was  before  the  legislature.  At  that 
time  such  grants  were  unpopular.  That  spirit  of  honourable  libe- 
rality, which  now  happily  characterizes  the  legislature  and  people 
of  that  commonwealth,  was  then  far  from  being  universally  ope- 
rative. During  his  occasional  absence  from  the  house,  the  peti- 
tion had  been  called  up ;  and,  after  finding  but  few,  and  those  not 
very  warm  advocates,  had  been  generally  negatived.  On  taking 
his  seat,  Mr.  Dwight,  learning  what  had  occurred,  moved  a  recon- 
sideration of  the  vote.  In  a  speech  of  about  one  hour  in  length, 
fraught  with  wit,  with  argument,  and  with  eloquence,  and  received 
with  marked  applause  on  the  spot,  from  th°,  members  and  the 
spectators,  he  effectually  changed  the  feelings  of  the  house,  and 
procured  nearly  a  unanimous  vote  in  favour  of  the  grant.  It  gave 
him  high  pleasure  thus  to  confer  an  obligation  on  that  respectable 
seminary :  an  obligation  which  was  gratefully  acknowledged  by 
its  principal  officers,  as  well  as  by  many  others  of  its  friends. 

At  this  period,  he  was  earnestly  solicited  by  his  friends  to  quit 
the  profession  in  which  he  had  engaged,  and  devote  himself  to  pub- 
lic life.  In  the  winter  of  1782 — 1783,  a  committee  from  the  dele- 
gation of  Hampshire,  waited  upon  him  with  assurances  from  that 
delegation,  that,  if  he  wrould  consent,  their  influence  should  be  ex- 
erted to  secure  his  election  to  the  continental  Congress  :  a  place 
in  the  gift  of  the  legislature.  The  late  Governor  Phillips,  of  An- 
dover,  who  was  his  friend  and  fellow-lodger,  though  a  man  of  dis- 
tinguished piety,  gave  it  as  his  own  unqualified  opinion,  that  he 
ought  to  listen  to  these  proposals  and  remain  in  civil  life  ;  assuring 
him,  also,  with  several  of  the  most  influential  members  of  both 
houses,  of  their  cordial  support.  But  he  had  become  so  thoroughly 
weaned  from  his  first  intention  of  practising  law,  and  was  so  much 
attached  to  the  clerical  profession,  and  so  convinced  of  its  supe- 
rior usefulness,  that  nothing  could  change  his  resolution  to  devote 
his  life  to  the  latter.  Having  preached  occasionally  while  attend- 
ing the  legislature,  in  Boston,  and  the  neighbourhood,  he  received 
invitations,  accompanied  with  flattering  offers,  as  it  regarded  com- 
pensation, to  settle  as  a  minister,  in  Beverly  and  Charlestown  ; 
both  of  which,  however,  he  declined.  In  the  month  of  May,  1783, 
he  was  invited,  by  an  unanimous  vote  of  the  church  and  congrega- 
tion of  Greenfield,  a  parish  in  the  town  of  Fairfield,  in  Connecticut, 
to  settle  as  their  minister.  This  invitation  he  accepted,  on  the 
20th  of  July,  in  the  same  year.  On  the  5th  of  November  follow- 


LIFE  OF  THE  AUTHOR.  17 

Ing,  he  was  regularly  ordained  over  that  people  ;  and  for  the  suc- 
ceeding twelve  years  remained  their  pastor. 

The  annual  compensation  which  he  received  at  Greenfield  was 
a  salary  of  five  hundred  dollars,  the  use  of  six  acres  of  parochial 
land,  and  twenty  cords  of  wood.  They  also  gave  him  a  settle- 
ment of  one  thousand  dollars.  From  his  extensive  acquaintance 
with  men  of  consideration  in  literature  and  politics  throughout  the 
country,  and  a  native  propensity  to  hospitality,  it  was  very  ap- 
parent that  he  could  not  expect  to  support  a  growing  family,  and 
the  expenses  incident  to  his  standing  in  the  community,  upon  such 
an  income.  To  supply  the  deficiency,  he  immediately  established 
an  academy  at  Greenfield,  which  he  superintended  himself;  devo- 
ting six  hours  regularly  every  day  to  the  instruction  of  his  pupils. 
In  a  short  time,  youths  in  great  numbers,  and  of  both  sexes,  not 
only  from  various  parts  of  New-England,  but  from  the  middle  and 
southern  states,  as  well  as  from  abroad,  resorted  to  his  school. 
This  institution  was  commenced  and  carried  on  absolutely  without 
funds,  and  depended  solely  on  his  own  character  and  exertions. 
He  supported  it  during  the  whole  period  of  his  residence  there 
with  unexampled  reputation.  We  know  of  no  similar  institution 
in  this  country,  thus  dependant,  which  has  flourished  so  long,  or  to 
such  a  degree.  During  the  twelve  years  of  his  residence  there, 
he  instructed  upwards  of  one  thousand  pupils.  Numbers  of  them 
were  carried  through  the  whole  course  of  education  customary  at 
College.  In  his  school  he  adopted,  to  a  considerable  degree,  one 
part  of  the  Lancasterian  mode  of  instruction ;  making  it  extensive- 
ly the  duty  of  the  older  scholars,  who  were  competent,  to  hear  the 
recitations  of  the  younger.  Many  of  his  pupils  were  regularly 
boarded  in  his  family ;  so  that  its  usual  collective  number  was  from 
twenty  to  twenty-five.  It  ought  to  be  mentioned  that  his  female 
pupils  were  instructed  in  many  of  the  higher  branches  of  literature, 
which  had  not,  here,  previously  been  taught  to  their  sex ;  and  that 
under  his  auspices,  on  the  delightful  spot  where  he  resided,  began 
that  superior  system  of  female  education  which  is  founded  on  the 
principle,  that  women  are  intelligent  beings,  capable  of  mental 
improvement,  and  which  is  at  present  extensively  prevalent. 
Even  to  this  day,  however,  in  very  few  of  the  higher  female 
schools,  are  they  carried  through  the  same  extensive  and  solid 
course  of  study  which  was  pursued  by  his  pupils.  Probably  to  the 
exertions  and  influence  of  no  one  individual  are  the  ladies  of  our 
country  so  extensively  indebted.  No  man  thought  more  highly 
of  the  sex ;  no  man  loved  better  the  company  of  women  of  refine- 
ment and  intelligence ;  and  no  man  did  more  to  exalt  the  female 
character. 

Beside  the  instruction  of  his  school,  he  preached  steadily  twice 
every  Sabbath ;  and  regularly  visited  his  people.  He  also  culti- 
vated, with  his  own  hands,  a  large  kitchen,  fruit,  and  flower  garden. 
Living  but  a  few  rods  from  the  public  road,  in  a  most  delightful 

VOL.  I. 


18  WFE  OF  THE  AUTHOR. 

village,  and  having  numerous  family  connexions,  and  very  many 
friends  and  acquaintance,  he  saw  and  entertained  an  almost  unin- 
terrupted succession  of  company;  greater,  we  are  led  to  believe, 
than  any  individual  whom  we  have  known  in  the  state.  Among 
these  were  many  strangers  of  respectability,  from  various  and  dis- 
tant parts  of  the  country.  Greenfield  was  the  resort  of  learning, 
of  talents,  of  refinement,  and  of  piety ;  and  his  own  hospitable 
doors  were  ever  open  to  welcome  the  stranger  as  well  as  the 
friend.  We  believe  the  instances  to  be  rare,  in  which  a  single  in- 
dividual has  been  the  centre  of  such  extensive  attraction  to  men 
of  superior  character,  or  so  entirely  altered  the  aspect  of  society 
in  the  region  around  him. 

When  it  is  considered  that,  from  his  leaving  College  as  a  tutor, 
his  eyes  were  so  weak  as  not  only  to  preclude  him  almost  entirely 
from  reading  and  writing,  but  to  cause  him,  very  frequently,  ex- 
treme pain  and  distress ;  it  will  naturally  be  concluded,  that  he 
must  have  passed  a  very  industrious  and  laborious  life.  Such, 
however,  was  his  capacity  for  every  kind  of  business  in  which  he 
was  engaged,  that  he  was  able  to  devote  as  much  time  as  was 
necessary  to  the  calls  of  company  and  friendship,  as  well  as  to 
perform  the  extra-parochial  duties  of  a  minister  to  his  people. 
Previous  to  his  settlement  at  Greenfield,  his  character  as  a  preach- 
er stood  high  in  the  public  estimation.  Daring  the  period  of  his 
residence  there,  he  gained  a  reputation  not  often  equalled  in  this 
country. 

Having  experienced  the  disadvantages  of  too  abstemious  as  well 
as  too  sedentary  a  life  when  engaged  as  tutor  in  College,  he  be- 
came ever  afterwards  extremely  attentive  to  his  health.  For  the 
purpose  of  guarding  himself  against  the  recurrence  of  his  former 
sufferings  in  this  respect,  he  used  a  great  deal  of  bodily  exercise. 
He  not  only  walked  and  rode,  but  he  worked  steadily  and  vigor- 
ously in  his  garden  and  on  his  land. 

Being  unable  from  the  weakness  of  his  eyes  to  write,  he  very 
early  discovered  that  he  must  perform  his  stated  duties  as  a  preach- 
er without  notes,  or  abandon  his  profession.  A  very  few  experi- 
ments convinced  him  that  he  was  able  to  adopt  the  former  course ; 
and  he  pursued  it  for  many  years  almost  exclusively.  That  course 
was,  to  write  the  heads  of  his  discourse,  and  the  leading  thoughts 
of  which  it  was  to  be  composed,  and  to  fill  up  the  body  of  it  at  the 
time  of  delivery.  What  was  committed  to  writing  occupied  him 
but  a  few  minutes.  Under  all  the  disadvantages  which  he  expe- 
rienced from  the  weakness  of  his  eyes,  and  notwithstanding  the 
variety  of  his  avocations  and  duties,  he  composed  and  preached, 
while  at  Greenfield,  about  one  thousand  sermons,  which,  deducting 
the  time  he  was  absent  during  that  period,  will  differ  very  little 
from  two  each  week. 

In  the  year  1785,  he  published  the  Conquest  of  Canaan.  This 
work  was  begun,  as  has  been  remarked,  when  he  was  nineteen  years 


LIFE  OF  THE  AUTHOR.  19 

of  age,  and  finished  in  his  twenty-third  year.  Proposals  for  printing 
it  were  issued  in  1775,  and  upwards  of  three  thousand  subscribers 
procured ;  but  the  circumstances  of  the  country,  just  then  com- 
mencing the  war  of  independence,  which  lasted  till  1783,  post- 
poned its  publication.  A  few  additions  were  made  to  the  poem 
between  that  time  and  its  appearance  in  1785 ;  but  the  great  body 
of  it  was  published  as  it  was  written  in  1773. 

In  1787,  Mr.  Dwight  received  the  degree  of  Doctor  of  Divinity 
from  the  College  at  Princeton,  New-Jersey.  He  was  then  thirty- 
five  years  of  age. 

In  1791,  he  was  appointed  by  the  governor  of  the  state  to 
preach  the  election  sermon,  before  the  legislature,  at  Hartford. 

In  the  year  1793,  he  published  a  sermon  on  the  Genuineness 
and  Authenticity  of  the  New  Testament ;  and  in  the  following  year, 
a  poem  in  seven  parts,  called  after  the  place  of  his  residence, 
"  GREENFIELD  HILL."  The  Conquest  of  Canaan,  and  Greenfield 
Hill,  were  both  re-published  in  England. 

During  his  residence  at  Greenfield,  he  cultivated  an  extensive 
acquaintance  and  intercourse,  not  onty  with  the  Congregational 
Clergy  of  New-England,  but  with  many  in  the  Presbyterian  Church 
in  New- York  and  the  states  farther  south.  This  fact  often  enabled 
him  to  exert  an  auspicious  influence  in  removing  the  prejudices 
which  unhappily  existed  in  many  of  both  classes;  as  well  as  in 
various  instances  directly  to  promote  the  great  interests  of  morals 
and  religion.  Among  other  subjects  which  early  engaged  his  at- 
tention, was  that  of  a  more  intimate  union  of  the  Congregational 
and  Presbyterian  Churches  throughout  the  United  States.  On  this 
subject  he  entered  into  an  extensive  correspondence  with  the  more 
influential  clergy,  both  in  Connecticut  and  New- York.  A  propo- 
sition for  this  object  was  made  by  him,  early  in  the  year  1790,  in 
the  particular  Association  of  which  he  was  a  member.  It  was 
carried  from  that  body  to  the  General  Association  of  Connecticut, 
which,  in  June  of  that  year,  met  ac  his  house.  That  venerable 
body  proposed  it  in  form  to  the  General  Assembly  of  the  Presby- 
terian Church  and  the  General  Convention  of  Massachusetts.  The 
two  former  bodies  appointed  each  a  committee  of  three  to  form  and 
establish  articles  of  union.  This  committee,  of  whom  Dr.  Dwight 
was  one,  met  at  New-Haven  in  September,  1791,  and  most  harmo- 
niously and  happily  executed  their  commission.  To  the  union 
then  agreed  on,  the  associated  churches  of  Massachusetts,  New- 
Hampshire,  and  Vermont,  have  since  acceded :  an  event  that  has 
been  attended  with  very  beneficial  consequences  to  religion  and 
the  Church. 

In  the  year  1794,  he  was  invited  by  the  Consistory  of  the  Re- 
formed Dutch  Church  in  the  city  of  Albany,  to  remove  to  that  place 
and  settle  as  their  minister.  The  application  was  unanimous,  and 
the  compensation  which  they  offered  was  considered,  at  the  time, 
as  liberal ;  but  it  was  not  accepted,  for  reasons  which  were  deem- 
ed by  him  satisfactory. 


20  LIFE  OF  THE  AUTHOR. 

In  May,  1 795,  the  Presidency  of  Yale  College  became  vacant 
by  the  death  of  the  Rev.  Dr.  Stiles.  In  fixing  on  a  successor,  it 
may  with  propriety  be  said,  that  towards  Dr.  Dwight  the  attention 
of  the  community  was  universally  directed.  The  high  reputation 
as  an  instructer,  which  he  had  gained  whilst  a  tutor,  and  which  he 
had  maintained  and  enlarged  since  he  left  the  College,  was  so  uni- 
versally known  and  acknowledged,  that  there  was  no  difficulty  in 
determining  the  question  which  now  devolved  upon  the  Corpora- 
tion. They  had  nothing  to  do  but  to  pursue  the  course  pointed 
out  by  public  opinion,  which,  in  this  case,  was  clearly  and  dis- 
tinctly marked.  Accordingly,  he  was,  with  great  unanimity,  ap- 
pointed to  fill  that  important  and  respectable  station ;  was  inaugu- 
rated in  September  of  that  year,  and  presided  at  the  public  Com- 
mencement ;  and,  in  December  following,  removed  his  family  to 
New-Haven.  The  people  of  his  parish  with  whom  he  had  lived 
for  twelve  years  in  uninterrupted  harmony,  heard  of  his  appoint- 
ment with  extreme  regret.  They  loved  their  pastor,  and  they 
were  proud  of  him,  and  they  could  not  consent  to  give  him  up. 
Never  have  we  known  a  parish  part  with  their  minister  with  more 
reluctance. 

We  are  now  entering  upon  a  very  interesting  period  in  the  life 
of  Dr.  Dwight.  Owing  to  a  variety  of  causes  which  it  is  not  ne- 
cessary to  enumerate,  the  state  of  Yale  College  at  the  time  of  his 
accession  to  the  office  of  President,  was  in  many  respects  unhappy. 
Destitute  in  a  great  degree  of  public  or  private  patronage,  its  num- 
bers were  reduced,  its  discipline  was  relaxed,  a  looseness  of  moral 
and  religious  sentiment  had  become  fashionable,  and  its  reputation 
had  been  for  some  time  on  the  decline  through  the  community. 
One  of  the  greatest  evils  under  which  it  suffered,  was  an  extensive 
prevalence  of  infidelity  among  the  students.  This  pernicious  spi- 
rit had  been  derived  from  the  circumstances  of  the  country  at  me 
close  of  the  preceding  war.  As  was  natural,  it  found  easy  access 
to  the  minds  of  a  collection  of  youths,  who  were  fascinated  with 
ideas  of  mental  as  well  as  political  independence,  and  who  were 
easily  induced  to  shake  off  what  they  considered  the  shackles  of 
habit  and  superstition.  The  degree  to  which  it  prevailed  may  be 
conjectured  from  the  following  fact.  A  considerable  proportion 
of  the  class  which  he  first  taught,  had  assumed  the  names  of  the 
principal  English  and  French  infidels,  and  were  more  familiarly 
known  by  them  than  by  their  own.  Under  circumstances  like 
these,  he  entered  upon  the  duties  of  his  office  as  PRESIDENT  OF 
YALE  COLLEGE. 

The  talents  which  he  possessed  for  the  instruction  and  govern- 
ment of  youth  were  now  called  into  full  exercise.  A  thorough 
reformation  in  the  system  of  discipline  was  early  commenced,  and 
accomplished  with  as  much  expedition  as  the  nature  of  the  case 
would  admit.  Infidelity  was  assailed  by  argument,  and  vanquish- 
ed, and  vice  was  disgraced,  and  in  a  great  measure  banished  from 
the  College. 


21 

He  took  upon  himself  the  instruction  of  the  senior  class,  pursuing 
a  system  which  produced  the  most  beneficial  effects.  "  The  public 
(says  Professor  Silliman)  have  been  little  aware  of  the  extent  and 
diversity  of  the  labours  of  President  Dwight,  in  this  Institution. 
He  has,  in  fact,  discharged  the  duties  of  four  offices,  either  of  which 
is,  ordinarily,  considered  as  sufficient  to  engross  the  time  and 
talents  of  one  man.  He  has  been  charged  with  the  general  super- 
intendence and  responsibility  constituting  the  appropriate  duties  ot 
the  presidency ;  like  his  predecessors,  he  instructed  the  senior 
class  in  their  peculiar  studies,  but  on  a  much  more  enlarged  plan ; 
he  voluntarily  discharged,  to  a  great  extent,  the  duties  of  a  pro- 
fessor of  Belles-Lettres  and  Oratory ;  and  he  has  been  charged 
also  with  those  of  a  professor  of  Theology."* 

His  mode  of  instructing  was  peculiarly  his  own.  His  long  ex- 
perience in  this  employment,  had  made  him  thoroughly  acquainted 
with  the  youthful  character,  and  enabled  him  to  teach  as  well  as  to 
govern  young  men,  with  extraordinary  success.  "  The  students 
(says  Professor  Silliman)  habitually  expected  the  senior  year  with 
much  interest,  as  one  in  which  they  looked  for  the  most  valuable 
instructions  ;  nor  were  they  disappointed.  President  Dwight  de- 
lighted much  in  the  peculiar  studies  which  it  was  his  duty  to  eluci- 
date. Although  these  studies  were  prosecuted  by  the  students  in 
appropriate  text-books,  the  order  of  which  he  observed  in  his  re- 
citations, he  always  thought  for  himself  with  much  independence, 
but  with  a  respectful  deference  to  the  opinions  of  men  of  eminence. 
Still  the  opinions  of  the  authors  in  question  he  sometimes  found 
reason  to  controvert,  and  while  he  candidly  stated  his  own  views, 
with  the  grounds  of  them,  he  enjoined  upon  his  pupils  the  same 
independence  of  mind,  and  was  willing  that  they  too  should  differ 
from  him,  and  think  for  themselves.  The  recitations  of  the  senior 
class  were,  in  fact,  although  not  in  name,  a  series  of  familiar  lec- 
tures ;  and  the  driest  parts  of  logic  and  metaphysics  were  rendered 
interesting  by  the  ample  illustrations  of  the  President,  enlivened  by 
agreeable  and  apposite  anecdote,  and  by  sallies  6f  sprightliness, 
which,  while  they  took  nothing  from  his  dignity,  greatly  relieved 
the  tedium  of  long  discussions. 

"  Into  his  recitations  and  discussions  he  also  threw  a  vast  fund 
of  practical  instruction,  on  almost  every  subject  of  life,  manners, 
and  human  business ;  for  few  men  have  ever  observed  more  care- 
fully and  extensively  ;  few  have  conversed  more  largely,  and  been 
more  in  contact  with  the  world,  in  all  its  innocently  accessible 
points. 

"  His  object  was  not  only  to  instruct  the  young  men  under  his 
care  in  the  particular  sciences  which  came  before  them,  but  to  fit 
them,  by  repeated  counsels,  and  by  information  pressed  upon  them 
with  parental  solicitude,  for  the  various  scenes  into  which  they 
were  to  pass  in  life. 

'  Address,  p.  15. 


22  LIFE  OF  THE  AUTHOR. 

"  In  discussing  the  various  subjects  which  customarily  came  be- 
fore the  senior  class,  especially  those  connected  with  the  decision 
•of  disputed  questions,  it  was  usual  for  the  President  to  assume  a 
considerable  range  of  statement  and  argument ;  and  all  those  who 
have  had  the  happiness  to  attend  on  his  instructions,  will  remem- 
ber, that  not  on  a  few  occasions,  his  mind  was  kindled  with  his  sub- 
ject ;  till,  excited  by  the  re-acting  stimulus  of  his  own  thoughts  and 
communications,  he  has  spoken  even  more  eloquently,  and  with  a 
more  finished  touch  of  feeling,  than  was  usual  in  his  regular  writ- 
ten discourses. 

"  It  was  never  any  part  of  his  plan  merely  to  discharge  his  duty : 
he  did  it  with  his  whole  mind  and  heart ,  and  thought  nothing  ade- 
quately done,  till  all  was  done  that  the  case  admitted  of.  Till  the 
increase  of  professorships  rendered  it  unnecessary,  he  heard  the 
senior  class  recite  twice  as  often  as  had  been  customary,  and  on 
most  occasions  his  recitations  were  of  double  the  length  that  would 
have  been  required." 

In  the  year  1 795,  when  President  Dwight  entered  upon  the  du- 
ties of  his  office  in  the  College,  the  whole  number  of  students  was 
one  hundred  and  ten.  Almost  immediately  after  his  accession, 
they  began  to  increase,,  and  in  the  course  of  his  presidency  amount- 
ed to  three  hundred  and  thirteen  ;  an  increase  unexampled  in  any 
similar  institution  in  this  country. 

It  has  been  remarked,,  that  at  the  time  of  his  accession  to  the  pre- 
sidency, infidelity  was  fashionable  and  prevalent  in  the  College* 
To  extirpate  a  spirit  so  pernicious  and  fatal,  he  availed  himself  of  an 
early  and  decisive  opportunity.  Forensic  disputation  was  an  im» 
portant  exercise  of  the  senior  class.  For  this  purpose  they  were 
formed  into  a  convenient  number  of  divisions ;  two  of  which  dispu- 
ted before  him  every  week,  in  the  presence  of  the  other  members 
of  the  class,  and  of  the  resident  graduates.  It  was  the  practice  for 
each  division  to  agree  upon  several  questions,  and  then  refer  them 
to  the  President  to  select  which  he  thought  proper.  At  that  time 
infidelity  was  extensively  prevalent  in  the  state,  and  in  the  coun- 
try ;  and  an  impression  existed  generally  among  the  students,  that 
Christianity  was  supported  by  authority,  and  not  by  argument ; 
and  that  their  instructers  were  afraid  to  investigate  the  question 
respecting  the  Divine  inspiration  of  the  Scriptures,  in  the  field 
of  open  and  fair  discussion.  One  of  the  questions  presented  by 
the  first  division  was  this  :  "  Are  the  Scriptures  of  the  Old  and  New 
Testament  the  Word  of  GotJ.?"  To  their  surprise  the  President 
selected  it  for  discussion  ;  told  them  to  write  on  which  side  they 
pleased,  as  he  should  not  impute  to  them  any  sentiments  which  they 
advanced  as  their  own  ;  and  requested  those  who  should  write  on 
the  negative  side  of  the  question  to  collect  and  bring  forward  all  the 
facts  and  arguments  which  they  could  produce  :  enjoining  it  upon 
them,  however,  to  treat  the  subject  with  becoming  respect  and  re- 
verence. Most  if  not  all  the  members  of  the  division  came  forward 


LIFE  OF  THE  AUTHOR.  23 

as  the  champions  of  Infidelity.  When  they  had  finished  the  dis- 
cussion, he  first  examined  the  ground  they  had  taken  ;  triumphant- 
ly refuted  their  arguments  ;  proved  to  them  that  their  statement 
of  facts  was  mistaken  or  irrelevant ;  and,  to  their  astonishment, 
convinced  then,  that  their  acquaintance  with  the  subject  was  wholly 
superficial.  After  this,  he  entered  into  a  direct  defence  of  the  di- 
vine origin  of  Christianity,  in  a  strain  of  powerful  argument  and 
animated  eloquence  which  nothing  could  resist.  The  effect  upon 
the  students  was  electrical.  From  that  moment  Infidelity  was  not 
only  without  a  strong  hold,  but  without  a  lurking  place.  To  es- 
pouse her  cause  was  now  as  unpopular  as  before  it  had  been  to 
profess  a  belief  in  Christianity.  Unable  to  endure  the  exposure 
of  argument,  she  fled  from  the  retreats  of  learning,  ashamed  and 
disgraced. 

His  system  of  discipline  was  peculiarly  his  own ;  and  has  from 
its  success  commanded  entire  and  universal  approbation..  The 
College  laws,  in  force  when  he  entered  on  the  Presidency,  were 
the  same  which  were  generally  in  being  before  his  admission  to 
College  as  a  student.  They  were  compiled  by  President  Clap 
from  the  statutes  of  the  English  Universities  ;  were  made  for  other 
times,  and  for  a  very  different  state  of  society.  Without  proposing 
in  the  outset  any  serious  alterations  in  the  written  code  of  laws,  he 
effectually  changed  the  whole  system  of  administration.  The  go- 
vernment of  College  became  as  really  new,  as  if  every  statute  had 
been  altered.  A  single  clause  at  the  end  of  the  chapter  on 
"  Crimes  and  Misdemeanors,"  furnished  him  and  his  companions 
with  authority  to  introduce  and  to  justify  this  change,  and  became,  in 
a  sense,  the  only  written  law  in  force.  The  purport  of  this  clause 
was,  that,  as  the  laws  of  the  College  were  few  and  general,  the 
Faculty  might  proceed,  in  all  cases  not  expressly  provided  for,  ac- 
cording to  their  best  discretion.  The  intercourse  between  the  offi- 
cers and  the  students  was  placed  on  a  new  footing :  the  latter 
were  addressed  and  treated  as  young  gentlemen,  and  no  other 
marks  of  respect  were  demanded  of  them,  than  those  which  gentle- 
men of  course  render  to  each  other.  The  distinctions  between  the 
classes,  so  far  as  they  were  unnecessary  and  odious,  were  prevent- 
ed. That  degrading  servility  to  which,  under  the  authority  of  long 
established  usage,  the  freshman  class  had  been  subjected,  was 
abolished.  The  practice  of  inflicting  fines  for  infractions  of  tne 
laws,  was  abrogated ;  and  it  is  not  known  that  resort  was  ever 
had  to  that  species  of  punishment  for  absence  from  prayers  or  re- 
citation, or  for  any  other  offence  of  a  character  not  more  heinous. 
Instead  of  pursuing  a  course  which  seemed  only  calculated  to  in- 
flict a  penalty  on  the  parent,  he  wished  to  adopt  one  which  should 
prevent  the  necessity  of  every  kind  of  penalty,  by  preventing  of- 
fences. In  the  room  of  pecuniary  exactions  for  neglect  of  study, 
and  other  violations  of  duty,  he  substituted  private  remonstrance. 
Appeals  were  made  to  the  conscience  of  the  delinquent,  as  well  as 


24  LIFE  OF  THE  AUTHOR 

to  his  hopes  and  fears  :  appeals  founded  on  the  guilt  of  his  con 
duct,  on  his  love  of  reputation,  the  happiness  of  his  parents,  and  his 
prospects  in  life.  These  appeals  were  almost  always  successful. 
When  they  failed,  early  notice  of  this  fact  was  given  to  the  parent. 
If  their  united  remonstrances  were  unavailing,  the  offender  was  pri- 
vately informed  that  his  connexion  with  College  had  ceased.  This 
course  was  principally  pursued  during  the  freshman  year  j  at  the 
close  of  which,  the  class  was  regularly  relieved  of  those  who  had 
manifested  a  settled  disposition  to  be  idle  and  vicious.  It  was  his 
sincere  endeavour  to  save  the  character  of  the  young  offender.  If 
an  offence  was  private,  its  punishment,  if  possible,  was  private  ;  and 
this,  whether  the  delinquent  was  permitted  to  remain  a  member 
of  College  or  not.  Many  of  his  pupils  can  remember  how  kindly 
and  honourably  he  conducted  towards  them  when  he  had  discover- 
ed their  misconduct. 

The.  system  of  matriculation,  which  he  introduced,  has  proved 
highly  efficacious  and  salutary.  According  to  this  system,  those 
who  are  found,  upon  examination,  to  possess  the  requisite  literary 
attainments,  do  not  at  once  become  members  of  College.  To  be 
members  in  full  standing,  their  names  must  be  entered  in  the 
"  Matriculation  Book  ;"  and  this  cannot  be  done  until  they  have 
established  a  fair  character  for  correct  moral  deportment  and  ap- 
plication to  study.  Before  this  takes  place,  they  are  liable  to  be 
sent  home  at  any  moment.  An  important  favour,  also,  was  con- 
ferred on  parents  living  at  a  distance,  by  requiring  their  children 
to  have  guardians  to  regulate  their  expenses. 

He  encouraged  the  students,  especially  those  of  the  senior  class, 
in  all  their  difficulties  and  troubles,  to  come  to  him  for  advice  and 
assistance.      In  every  such  case,  the  instructer  was  forgotten  in  the 
friend  and  father.    He  entered  into  their  interests  and  feelings,  just 
as  if  they  were  his  own ;  and  while  he  yielded  the  necessary  relief, 
he  endeared  himself  to  them  permanently  by  his  kindness.     The 
members  of  the  senior  class,  who  wished  to  engage  for  a  season, 
after  leaving  College,  in  the  business  of  instruction,  applied  to  him 
regularly  to  procure  them  eligible  situations.      So  lively  was  the 
interest  which  he  took  in  their  welfare,  and  so  willing  and  active 
his  exertions  in  their  behalf,  that  few  such  applications  failed  ol 
being  successful.     He  remembered  the  feelings  of  a  young  man 
just  leaving  College,  without  a  profession,  without  property,  and 
with  no  means  of  support  but  the  blessing  of  God  and  his  own  ex- 
ertions.    Nothing  gave  him  higher  pleasure  than  to  encourage  the 
heart  of  every  youth  so  situated,  to  save  him  from  despondence,  and 
to  open  to  him  the  road  to  property,  to  usefulness,  and  to  honour. 
The  number  of  his  students  whom  he  thus  essentially  befriended, 
if  stated,  would  almost  exceed  belief.     With  others,  who  were  in 
more  affluent  circumstances,  he  would  enter  into  a  free  and  confi- 
dential conversation  on  their  plan  of  life,  explain  to  them  their  pe- 
culiar dangers,  and  lead  them  to  aim  at  eminence  in  their  profes- 


LIFE  OF  THE  AUTHOR.  25 

sions,  and  to  form  for  themselves  a  high  standard  of  moral  excel- 
lence. The  respect  and  affection  manifested  towards  him  by  his 
pupils,  (after  leaving  College)  whenever  they  visited  New-Haven, 
as  well  as  when  they  met  him  abroad,  was  a  sufficient  reward  for 
all  his  efforts  to  serve  them,  if  he  had  not  found  a  still  higher  re- 
ward in  doing  good.  We  will  only  add,  that  his  pupils  fami- 
liarly spoke  of  him,  with  reference  to  this  subject,  by  the  most 
honourable  appellation,  "  THE  YOUNG  MAN'S  FRIEND." 

There  can  be  no  higher  evidence  of  his  qualifications  for  the 
important  place  which  he  filled,  than  is  furnished  by  the  effects  of 
his  presidency.  Yale  College  was  founded  by  a  number  of  pious 
clergymen  without  property,  who  had  little  to  bestow  upon  it  but 
a  few  books  on  theology.  It  has  always  struggled  forward  through 
great  difficulties  and  embarrassments  for  the  want  of  those  funds 
which  are  indispensably  necessary  to  its  highest  prosperity.  Those 
at  a  distance,  who  know  nothing  of  the  Institution  but  its  extensive 
reputation,  would  indeed  be  astonished  were  they  told  how  small 
is  the  amount  of  benefactions  which  it  has  received.  The  men  of 
wealth,  in  the  state  Avhere  it  is  situated,  have  not  sufficiently  re- 
alized its  importance  to  bestow  upon  it  their  bounty.  The  state, 
also,  though  at  times  she  has  assisted  it,  has  not  yet  rivalled  the 
munificence  of  her  neighbours  on  the  North  and  West  towards 
their  seminaries  of  learning.  In  her  public  funds,  she  is,  in  pro- 
portion to  her  population,  the  richest  state  in  the  Union  ;  yet  the 
College,  emphatically  her  ornament  and  her  glory,  has  but  too 
sparingly  enjoyed  her  patronage.  We  have  already  seen  its 
situation,  when  Dr.  Dwight  was  inducted  into  the  presidency. 
Under  all  these  disadvantages,  in  his  hands,  and  by  his  unwearied 
assiduity  and  exertions,  and  those  of  his  companions  in  office,  it 
assumed  a  new  appearance.  Its  numbers  increased,  its  discipline 
was  revived  and  invigorated,  its  morals  were  purified,  and  its  rela- 
tive character  greatly  elevated. 

The  period  during  which  he  presided  over  the  College  was  at- 
tended with  peculiar  difficulties.  A  general  sentiment  of  insubordi- 
nation, growing  out  of  the  political  situation  of  the  civilized  world, 
had  seized  the  minds  of  the  young  as  well  as  the  old.  High  notions 
of  freedom  and  personal  independence  prevailed  among  all  ages. 
And  the  first  impulse,  to  which  in  many  instances  the  minds  ol 
youths  as  well  as  of  men  were  disposed  to  yield,  was  resistance 
to  authority.  Many  of  our  higher  seminaries  of  learning  have  wit- 
nessed its  effects  in  scenes  of  riot  and  insurrection,  which  have,  for 
the  time,  subverted  their  authority,  and  destroyed  their  usefulness. 
Yale  College  wholly  escaped  these  evils.  No  general  combina- 
tion of  the  students  to  resist  its  government,  ever  occurred  during 
his  presidency.  This  fact  is  to  be  ascribed  to  the  wisdom  and 
firmness  of  the  President  and  his  associates  in  office.  He  well 
knew  that  the  tranquillity  of  such  an  institution  must  depend  on  the 
respect  and  affection  of  the  students,  and  the  steady  watchfulness 

VOL.  I.  4 


26  LIFE  OF  THE  AUTHOR. 

of  its  officers.  Deeply  read  in  the  human  character,  and  empha- 
tically so  in  the  character  of  young  men,  he  foresaw  the  approaches 
of  the  storm  which  so  extensively  prevailed,  and  provided  in  season 
the  means  of  defence  and  security.  On  every  occasion  of  this 
kind,  he  derived  the  utmost  benefit  from  one  trait  of  his  character, 
his  energy ;  a  trait  which  no  man  ever  possessed  in  a  more  emi- 
nent degree.  His  decision  and  inflexibility  to  his  purpose  cannot 
be  surpassed. 

At  the  commencement  of  his  presidency,  the  professorship  of 
theology  was  vacant.  The  Corporation  proposed  to  appoint  him, 
in  form,  to  the  office.  For  the  first  ten  years,  he  would  consent  to 
none  but  an  annual  appointment.  In  1805,  it  was  made  perma- 
nent. During  the  whole  period,  he  preached  twice  every  Sabbath, 
with  almost  no  assistance  from  his  brethren,  and  very  rarely  hav- 
ing an  opportunity  to  exchange  with  the  neighbouring  clergy. 
Early  in  the  year  following  his  induction,  he  commenced  the  deli- 
very of  a  series  of  lectures  on  the  Evidences  of  Divine  Revelation. 
This  was  no  part  of  the  duties  of  either  office  ;  but,  owing  to  the 
extensive  prevalence  of  infidelity  in  the  country  at  that  period,  he 
viewed  it  as  necessary  to  guard  his  pupils  against  the  contagion. 
These  lectures  were  not  written  out ;  the  weak  state  of  his  eyes 
forbad  his  employing  them  for  such  a  purpose.  After  collecting 
materials  for  about  fifty,  the  same  difficulty  compelled  him  to  de- 
sist, and  prevented  him  from  delivering  even  the  whole  of  that  num- 
ber. They  were  on  a  plan  entirely  new,  and  were  listened  to  with 
great  interest.  Had  not  the  battle  with  Infidelity  been  fought,  and 
the  victory  won,  we  should  regret,  still  more  than  we  now  do,  that 
they  were  left  unfinished.  No  one,  not  personally  acquainted  with 
the  facts,  can  realize  how  great,  at  this  period,  were  his  sufferings 
from  weakness  of  sight.  For  years  4t  was  with  extreme  difficulty 
that  he  could  read  or  write  even  a  sentence.  He  was  greatly 
alarmed,  for  a  long  period,  with  the  symptoms  of  an  approaching 
gutta  serena.  Repeatedly  the  pressure  on  the  brain  was  so  great 
as  to  produce  momentary  blindness,  and  obviously  to  threaten 
apoplexy.  Occasionally,  for  weeks  together,  the  anguish  of  his 
eyes  was  so  intense  that  it  required  powerful  exertion  to  draw  off 
his  mind  to  any  other  object.  And  often,  after  attempting  in  vain 
to  sleep,  he  has  risen  from  his  bed,  and,  to  promote  a  free  perspi- 
ration, has  walked  for  miles  in  the  middle  of  the  night. 

In  the  prosecution  of  his  duties  as  professor  of  divinity,  he  early 
began  to  deliver  the  lectures  in  these  volumes.  His  practice  was 
to  preach  one  on  the  morning  of  each  Sabbath  in  term  time.  By 
this  arrangement  he  finished  the  course  once  in  four  years.  Thus 
each  student,  who  completed  his  regular  collegiate  period,  had  an 
opportunity  to  hear  the  whole  series.  He  first  conceived  the  plan 
of  the  work  at  Greenfield.  While  there,  he  completed  it  in  short 
notes  in  about  one  hundred  sermons,  and  delivered  them  twice  to 
his  people  before  his  removal.  At  New-Haven,  he  twice  went 


LIFE  OF  THE  AUTHOR.  27 

through  with  them  in  the  same  state  ;  frequently,  however,  adding 
to  their  number,  and  altering  their  arrangement. 

In  1 805,  when  he  was  permanently  appointed  Professor  of  The- 
ology, the  Corporation  allowed  him  fifty  pounds  per  annum  to  em- 
ploy an  amanuensis.  Though  the  compensation  was  trifling,  yet 
the  place  was  coveted,  and  regularly  applied  for,  a  length  of  time 
before  it  became  vacant.  He  began  immediately  to  write  out  these 
Lectures  ;  and  wrote  one  a  week  during  term  time,  or  forty  a  year 
until  they  were  completed.  If  not  prevented,  he  commenced  this 
task  on  Monday  morning.  His  progress  depended,  with  the  ex- 
ception of  casual  interruptions,  on  the  rapidity  of  the  amanuensis  ; 
which  always  fell  short  of  the  rapidity  with  which  he  dictated. 
Sometimes,  though  rarely,  the  sermon  was  finished  in  a  single  day; 
usually  in  the  course  of  the  second  day.  The  remainder  of  the 
week  was  employed  in  writing  his  Travels,  and  Occasional  Ser- 
mons. When  interrupted  by  company,  if  propriety  did  not  forbid, 
he  would  proceed  with  two  trains  of  thought  by  the  hour  together  ; 
conversing  with  the  company,  and  also  dictating  to  the  amanuensis. 

By  a  standing  rule  of  the  College,  the  President  annually  de- 
livers a  valedictory  sermon,  on  the  Sabbath  preceding  the  Com- 
mencement, to  the  candidates  for  the  Bachelor's  degree.  Perhaps 
no  part  of  his  clerical  labours  excited  more  public  attention,  or 
were  listened  to  with  a  livelier  interest,  than  the  sermons  delivered 
on  these  occasions. 

In  the  year  1797,  he  was  applied  to  by  the  General  Association 
of  Connecticut  to  revise  Dr.  Watts'  version  of  the  Psalms  ;  to  ver- 
sify such  as  he  had  omitted  ;  and  to  make  a  selection  of  Hymns 
suited  to  the  general  purposes  of  public  worship.  The  work  was 
completed  in  1800,  and  laid  before  a  joint  committee  of  that  body 
and  of  the  General  Assembly  of  the  Presbyterian  Church  ;  by  whom 
it  was  approved,  and  recommended  to  the  use  of  the  Congrega- 
tional and  Presbyterian  Churches  throughout  the  United  States. 
In  the  performance  of  this  difficult  task,  he  made  alterations,  of  more 
or  less  consequence,  in  a  considerable  number  of  Dr.  Watts' 
Psalms  ;  and  composed  thirty-three  entire  psalms,  containing  about 
twelve  hundred  and  fifty  lines. 

From  the  time  he  recovered  his  health,  alter  the  severe  attack 
of  colic  already  mentioned,  he  habituated  himself  to  a  steady  course 
of  vigorous  bodily  exercise.  While  at  Greenfield,  notwithstanding 
the  multitude  of  his  avocations,  he  walked,  and  rode  on  horseback, 
extensively ;  and  constantly  cultivated  a  large  fruit  and  kitchen 
garden  with  his  own  hands.  For  this  particular  species  of  labour 
he  had  a  high  relish.  His  garden  was  distinguished  for  its  beauty 
and  its  productiveness :  for  the  excellence  of  its  vegetables,  the 
abundance  and  delicacy  of  its  fruits,  and  the  choice  variety  of  its 
flowers.  Nor  did  the  habit  cease  with  him  after  his  removal  to 
New-Haven.  He  there  pursued  the  same  course — making  it  his 
constant  practice,  through  the  whole  season  for  gardening,  to  work 


28  LIFE  OF  THE  AUTHOR. 

at  least  an  hour  every  morning  before  breakfast.  In  other  parts 
of  the  year,  he  walked  much  and  daily ;  rode  frequently  ;  and  often 
in  the  winter,  when  no  other  mode  of  exercise  was  convenient,  he 
would  cut  his  firewood.  On  this  subject  he  exhibited  the  strictest 
uniformity  and  perseverance  ;  and  both  by  precept  and  example 
inculcated  upon  his  pupils  the  necessity  of  a  similar  course.  With 
reference,  in  a  considerable  degree,  to  the  same  object,  in  the  year 
1796,  he  commenced  journeying  on  horseback,  or  in  a  sulky,  du- 
ring the  College  vacations,  particularly  in  May  and  September. 
This  practice  he  continued  through  the  remainder  of  his  life,  ex- 
cept the  last  year ;  when  he  was  severely  attacked  by  the  disease 
by  which  it  was  terminated.  In  these  various  journeys,  it  is  com- 
puted that  he  rode  about  twenty  thousand  miles.  His  excursions 
were  chiefly  confined  to  the  New-England  states,  and  the  state  of 
New- York.  He  experienced  the  highest  gratification  from  the 
beauties  of  scenery ;  and  scarcely  a  spot  can  be  named  within 
those  limits,  where  those  beauties  are  to  be  found  in  high  perfection, 
which  he  did  not  visit  and  describe.  For  his  own  amusement,  he 
took  notes  of  the  most  material  occurrences  of  his  several  journeys ; 
and  afterwards  wrote  them  out,  for  the  gratification  of  his  family. 
This  suggested  to  him  the  idea  of  collecting  materials,  from  time 
to  time,  for  one  or  more  volumes  of  travels ;  in  which  should  be 
comprised,  not  only  an  account  of  the  climate,  soil,  mountains,  ri- 
vers, scenery,  curiosities,  and  general  face  of  the  country  over 
which  he  passed,  but  of  the  state  of  society,  of  manners,  morals, 
literature,  and  religion ;  the  institutions,  civil,  literary,  and  reli- 
gious ;  and  the  character  of  the  governments  and  laws,  of  the 
abovementioned  states.  To  the  performance  of  this  task  he  was 
greatly  prompted  by  the  very  unfair  and  illiberal  accounts,  which  are 
given  of  us  by  foreigners,  who  have  done  little  else  than  caricature 
both  the  country  and  its  inhabitants.  In  his  opinion,  also,  there 
was  something  peculiar  in  the  circumstances  of  this  country,  which 
would  render  its  history  interesting  to  the  philosopher,  the  states- 
man, and  the  Christian.  These  circumstances  arose  from  the  sin- 
gular character  and  romantic  history  of  the  aborigines  ;  from  the 
recent  date  of  its  settlement  by  civilized  inhabitants  ;  from  the  cha- 
racter, views,  and  history,  of  its  first  settlers  ;  from  the  advance- 
ments it  had  made  in  wealth,  science,  the  arts ;  the  character  of  its 
government,  laws,  and  institutions ;  and,  in  short,  from  its  progress 
in  all  the  great  objects  of  a  civilized  and  Christian  community,  in 
the  course  of  a  hundred  and  eighty  years. 

On  these  journeys  he  visited  great  numbers  of  the  most  intelli- 
gent and  respectable  inhabitants  of  those  tracts  of  country  over 
which  he  travelled ;  and  derived,  from  his  conversation  with  them, 
a  great  collection  of  facts  relative  to  the  general  state  of  morals, 
manners,  and  religion.  The  information  thus  gained  was  arranged, 
reduced  to  writing,  and  prepared  for  publication  :  the  whole  form- 
ing materials  for  three  octavo  volumes.  It  is  believed,  by  those 


LIFE  OF  THE  AUTHOR.  29 

who  have  had  an  opportunity  to  examine  the  manuscripts,  that  no 
work  has  appeared  which  contains  so  much  correct  information 
concerning  the  subjects  of  which  it  treats,  as  this.  It  is  also  be- 
lieved that,  should  it  ever  be  published,  it  will  have  the  effect  of  re- 
deeming our  national  character  from  the  abuse  and  calumnies  which 
have  been  heaped  upon  it  by  foreign  travellers. 

These  journeys  also  enabled  him  to  form  an  acquaintance  with 
great  numbers  of  the  clergy,  and  many  other  persons  of  a  religious 
character,  in  the  states  through  which  he  travelled ;  and  to  ascer- 
tain the  moral  and  religious  condition  of  the  people.  This  informa- 
tion was  of  the  highest  moment  to  him,  both  as  it  respected  his  feel- 
ings and  his  pursuits.  By  these  means,  and  by  his  extensive  cor- 
respondence, he  became  possessed  of  more  knowledge,  general  and 
local,  of  the  religious  state  and  interests  of  the  country,  than  almost 
any  other  man  ;  and,  by  the  aid  of  this  knowledge,  he  was  able  to 
originate,  and  still  oftener  to  aid,  the  execution  of  very  numerous 
and  extensive  schemes  of  charity  and  benevolence. 

To  enumerate  the  various  literary,  charitable,  and  pious  institu- 
tions, which  he  was  active  in  founding,  or  promoting,  would  be  a 
laborious  employment.  Some  of  the  principal  ones  may  be  men- 
tioned. By  his  exertions  and  influence,  aided  by  those  of  distin- 
guished men  around  him,  "  THE  CONNECTICUT  ACADEMY  OF  ARTS 
AND  SCIENCES"  was  established.  This  was  done  in  the  year  1799 ; 
and  the  association  was  incorporated  by  the  legislature  of  that 
state  in  October  of  the  same  year.  One  of  the  great  objects  in 
view  was,  to  procure  a  Statistical  Account  of  Connecticut.  This 
he  had  much  at  heart,  and  flattered  himself  he  should  be  able  to 
accomplish.  For  this  purpose,  the  Academy  printed  and  distribu- 
ted a  list  of  inquiries  to  men  of  intelligence,  throughout  the  state, 
and  to  encourage  and  stimulate  others  to  assist  in  the  execution  of 
the  plan.  Notwithstanding  the  weakness  of  his  eyes,  he  wrote  the 
account  of  New-Haven  at  an  early  date,  which  the  Academy  after- 
wards published.  Accounts  of  a  few  other  towns  were  furnished 
by  other  gentlemen.  But,  as  it  proved  less  easy  than  he  imagin- 
ed, to  obtain  the  performance  of  a  task  attended  with  some  labour 
and  no  profit,  the  business  languished  in  hands  far  less  occupied 
than  his  own,  and  the  principal  object  was  never  accomplished. 

He  was  a  zealous  promoter  of  the  establishment,  and  the  exer- 
tions, of  the  Missionary  Society  of  Connecticut ;  an  institution  pre- 
eminent in  this  country  for  its  zeal  and  success  in  the  great  cause 
for  the  promotion  of  which  it  was  founded.  To  its  funds,  also,  he 
was  a  liberal  contributor — having  devoted  to  their  increase  the  pro- 
fits of  his  edition  of  the  psalms  and  hymns  sold  in  that  state.  The 
amount  of  moneys  received  from  this  source,  by  the  Society,  ex- 
ceeded one  thousand  dollars. 

He  was  one  of  the  projectors  of  the  Society  for  Foreign  Missions, 
established  in  the  year  1809,  at  Boston,  Massachusetts;  and  until 
his  death  was  one  of  its  active  and  influential  officers. 


30  LIFE  OF  THE  AUTHOR. 

Such  was  the  fact,  also,  with  regard  to  the  Theological  Seminary, 
at  Andover,  in  that  state.  From  its  commencement,  he  was  one  of 
the  visiters  of  that  school,  and  annually  attended  to  the  duties  of  his 
office  with  great  engagedness  and  punctuality.  For  it,  his  labours, 
his  counsels,  and  his  prayers,  were  ever  ready ;  and  in  its  pros- 
perity he  was  not  less  interested  than  in  that  of  the  College  over 
which  he  presided. 

From  the  time  of  the  establishment  of  the  most  illustrious  and 
sublime  charity  that  has  ever  engaged  the  attention,  or  drawn  forth 
the  exertions  and  the  wealth  of  the  pious  and  benevolent — "  THE 
BRITISH  AND  FOREIGN  BIBLE  SOCIETY" — it  was  the  ardent  wish  of 
President  Dwight,  to  see  a  similar  institution  established  in  the 
United  States.  Although  a  friend  and  promoter  of  smaller  and 
more  circumscribed  institutions,  he  viewed  the  subject  on  a  large 
scale,  and  was  strongly  impressed  with  the  idea,  that  a  National 
Society  would  be  much  more  efficient,  and  far  more  extensively 
useful.  Although  he  was  prevented  by  sickness  from  being  pre- 
sent at  the  establishment  of  "  THE  AMERICAN  BIBLE  SOCIETY,"  du- 
ring the  last  year  of  his  life  ;  yet  it  was  an  object  which  not  only  met 
with  his  cordial  approbation,  but  had  the  benefit  of  his  warmest 
encouragement,  and  his  earnest  prayers  ;  and  it  was  a  consoling 
consideration  to  him  that  he  lived  to  see  it  accomplished,  and 
making  rapid  progress  towards  extensive  usefulness  and  re- 
spectability. 

In  addition  to  the  foregoing  institutions,  a  long  list  of  more  con- 
fined, but  active  and  operative  societies,  formed  for  the  purposes 
of  piety  and  charity,  had  the  benefit  of  his  exertions,  and  the 
weight  of  his  influence  and  patronage.  According  to  his  resources, 
he  contributed  largely  and  cheerfully ;  his  services  he  rendered  to 
an  extent  rarely  equalled  in  this  country ;  and  in  his  endeavours  to 
promote  their  usefulness  and  success,  he  was  never  weary. 

Throughout  his  whole  ministerial  life,  and  especially  while  head 
of  the  College,  he  was  resorted  to  by  clergymen,  from  various 
parts  of  the  country,  for  his  advice  and  counsel  on  the  subject 
of  their  professional  concerns.  Vacant  parishes  applied  to  him  for 
his  assistance  in  procuring  ministers.  In  all  associations  of  the 
clergy,  local  and  general,  of  which  he  was  a  member,  he  was  ac- 
tive and  influential ;  able  in  devising,  and  firm  in  accomplishing 
measures  for  the  advancement  of  religion,  and  for  the  good  of  the 
community.  His  services  were  extensively  sought  as  a  peacema- 
ker, in  removing  difficulties  between  ministers  and  their  people, 
and  in  restoring  harmony  in  churches.  Applications  for  private 
teachers,  and  instructers  of  public  schools,  from  almost  all  parts 
of  the  United  States,  were  made  to  him  in  immense  numbers.  The 
infant  seminaries  of  our  country  often  requested  his  assistance  in  the 
selection  of  their  presidents,  professors,  and  tutors.  These  various 
applications,  not  only  occupied  much  of  his  time,  but  subjected 
him  to  a  laborious  correspondence,  and  to  no  inconsiderable  ex- 


LIFE  OF  THE  AUTHOR.  31 

pense.  Yet  his  ardent  desire  to  do  good,  by  improving  the  educa- 
tion of  the  youn^  by  diffusing  valuable  knowledge,  by  advancing 
the  literary  character  of  the  country,  and  by  promoting  the  pros- 
perity of  the  church  of  Christ,  rendered  these  gratuitous  services 
for  others  not  irksome,  but  pleasant. 

During  the  period  of  his  presidency,  he  was  often  called  to 
preach,  at  the  ordination  of  ministers,  at  the  funerals  of  distin- 
guished individuals,  and  on  other  public  and  extraordinary  occa- 
sions. Many  of  these  sermons  were  printed.  The  following 
is  a  catalogue  of  these  productions,  and  of  various  others  of  a 
different  character  published  during  that  period. 

In  1797,  he  published  two  Discourses  on  the  nature  and  danger 
of  Infidel  Philosophy,  addressed  to  the  candidates  for  the  Bacca- 
laureate in  Yale  College. — And  a  sermon  at  the  funeral  of  the 
Rev.  Elizur  Goodrich,  D.  D. 

In  1 798,  a  Sermon,  entitled  "  The  Duty  of  Americans  at  the  pre- 
sent Crisis,"  delivered  at  New-Haven,  on  the  4th  of  July  in  that 
year. 

In  1 300,  a  Discourse  on  the  character  of  Washington. 

In  1801,  a  Discourse  on  some  events  of  the  last  century. 

In  1804,  a  Sermon  on  the  death  of  Mr.  Ebenezer  G.  Marsh. 

In  1805,  a  Sermon  on  Duelling. 

In  1 808,  a  Sermon  on  the  opening  of  the  Theological  Institution 
in  Andover,  and  the  ordination  of  the  Rev.  Eliphalet  Pearson, 
D.  D. 

In  1 809,  a  Sermon  occasioned  by  the  death  of  Governor  Trum- 
bull. 

In  1810,  a  Charity  Sermon,  preached  at  New-Haven. 

In  1812,  The  Dignity  and  Excellence  of  the  Gospel — a  Dis- 
course delivered  at  the  Ordination  of  the  Rev.  Nathaniel  W.  Tay- 
lor. 

A  Discourse,  in  two  parts,  on  the  Public  Fast,  in  the  same  year. 

A  Discourse,  in  two  parts,  on  the  National  Fast,  in  the  same 
year. 

In  1813,  a  Sermon,  before  the  American  Board  of  Commission- 
ers for  Foreign  Missions. 

Observations  on  Language,  published  in  the  Memoirs  of  the 
Connecticut  Academy  of  Sciences,  in  1816. 

An  Essay  on  Light,  also  published  by  that  Institution  the  same 
year. 

In  the  years  1810,  1811,  1812,  and  1816,  he  published  several 
important  articles  in  two  religious  periodical  publications  in  New- 
England. 

In  every  situation  in  life,  President  Dwight  .was  distinguished  for 
hospitality.  At  New-Haven  he  was  still  more  liable  to  company 
than  at  Greenfield ;  and  very  few  men,  in  any  profession,  or  em- 
ployment, in  that  state,  ever  entertained  more,  and  no  one  with 
more  absolute  kindness  and  liberality.  A  great  proportion  of  re- 


32  UFE  OF  THE  AUTHOR. 

spectable  strangers,  almost  all  clergymen  and  persons  of  a  religious 
character,  visiting  or  passing  through  that  town,  *were  desirous  of 
being  introduced  to  him.  It  is  believed  that  very  few,  who  en- 
joyed th  opportunity,  ever  left  him  without  being  gratified  with 
the  interview.  Notwithstanding  the  variety  and  importance  of  his 
avocations,  he  was  never  unprepared  to  entertain  strangers,  or  to 
enjoy  the  conversation  of  his  friends. 

Twice,  during  his  presidency,  the  Corporation  thought  it  expe- 
dient to  state  the  circumstances  of  the  College  to  the  legislature ; 
and  to  show  that  body  the  extreme  inconvenience  under  which  it 
laboured,  for  the  want  of  buildings  to  accommodate  the  students. 
They  had  multiplied  to  such  a  degree,  that  about  one  third  of  the 
whole  number  were  obliged  to  take  rooms  in  the  town ;  and,  of 
course,  were  placed  out  of  the  immediate  inspection,  and  control, 
of  its  officers  : — a  state  of  things  almost  necessarily  productive  of 
evil  to  the  Institution.  He  was  appointed  one  of  the  agents  of  the 
Board  to  present  their  statement.  It  will  scarcely  be  believed  that 
these  applications  were  unsuccessful.  On  both  these  occasions, 
his  address  to  that  honourable  body  was  universally  admired  as 
a  distinguished  specimen  of  forensic  eloquence.  It  drew,  from  all 
who  heard  it,  the  strongest  expression  of  applause. 

But  notwithstanding  the  failure  of  these  applications,  the  reputa- 
tion of  the  College  was  extended,  and  its  numbers  increased,  be- 
yond all  former  example.  Though  in  want  of  the  requisite  build- 
ings, though  chiefly  destitute  of  funds  and  of  patronage,  it  still  flou- 
rished ;  and  was  considered,  throughout  the  country,  as  inferior  to 
no  seminary  of  learning  in  the  United  States.  Students  from  every 
part  of  the  Union  \vere  to  be  found  in  it ;  and  from  some  of  the 
southern  states,  a  great  proportion  of  the  whole  number  who  were 
educated  at  the  north.  The  College  thus  derived,  from  the  ta- 
lents and  exertions  of  its  government,  that  reputation  and  advan- 
tage, for  which  it  ought,  in  a  far  greater  degree,  to  have  been  in- 
debted to  the  liberality  of  the  state. 

By  such  long  continued  and  unintermitted  application  to  literary 
and  scientifical  pursuits,  it  would  be  natural  to  expect,  that  at  the 
age  of  sixty-three,  his  constitution  would  have  begun  to  experi- 
ence some  marks  of  decay  and  infirmity.  Such,  however,  was 
not  the  fact.  The  regularity  of  his  habits,  his  temperate  manner 
of  living,  and  the  uniform  course  of  exercise  which  he  pursued ; 
all  united  to  invigorate  his  constitution,  and  render  him,  at  that 
age,  more  active  and  energetic  than  most  men  of  forty.  No  ap- 
parent declension  was  discernible  in  the  powers  either  of  his  body 
or  his  mind.  His  understanding  was  as  vigorous,  his  imagination 
as  lively,  and  his  industry  and  exertions  as  uniform  and  efficient, 
as  they  had  been  at  any  former  period.  In  September,  1815,  he 
undertook  a  journey  into  the  western  parts  of  the  state  of  New- 
York.  When  he  reached  Catskill,  he  made  an  excursion  to  the 
summit  of  the  neighbouring  mountains,  with  the  same  views,  and 


LIFE  OF  THE  AUTHOR.  33 

for  the  same  purposes,  as  he  had  visited  so  many  similar  objects 
in  New-England.  After  travelling  westward  as  far  as  Hamilton 
College,  he  relinquished  the  idea  of  proceeding  farther  in  his  jour- 
ney, in  consequence  of  the  state  of  the  roads,  which  had  been 
rendered  extremely  heavy  and  disagreeable  by  the  extraordinary 
equinoctial  storm  of  that  year.  As  usual,  he  preached  every  Sab- 
bath on  that  journey,  and  was  thought  by  his  friends  never  to  have 
discovered  more  force  of  intellect,  or  higher  powers  of  eloquence, 
than  on  these  occasions.  This  was  the  last  journey  that  he  ever 
made.  On  the  meeting  of  College  in  October,  he  resumed  his 
customary  labours  in  the  chapel,  and  in  the  recitation-room,  and 
performed  them  with  his  usual  vigour,  until  the  month  of  Febru- 
ary ;  when  he  was  seized  with  the  first  threatening  attack  of  the 
disease  to  which  he  finally  became  a  victim.  That  attack  was 
severe  and  painful,  to  a  degree  of  which  those  who  did  not  witness 
it  can  have  no  conception.  It  made  rapid  and  fearful  ravages  in 
a  constitution  which  had  increased  in  strength  and  firmness  for 
more  than  sixty  years,  and  which  promised,  to  human  expectation, 
to  last  to  a  "  good  old  age."  His  patience,  as  well  as  his  faith, 
were  now  brought  to  a  most  severe  and  heart-searching  test.  The 
pain  which  he  endured,  and  endured  with  unyielding  fortitude, 
was  beyond  the  powers  of  description.  For  several  weeks,  during 
the  month  of  April,  scarcely  any  hopes  were  entertained,  either 
by  himself,  his  friends,  or  his  physicians,  of  his  recovery.  Amidst 
all  his  sufferings,  not  a  murmur,  not  a  repining  expression,  escaped 
from  his  lips.  His  mind  was  perfectly  clear,  and  his  reason  un- 
clouded. Patience  under  suffering,  and  resignation  to  the  will  of 
God,  were  exhibited  by  him  in  the  most  striking  and  exemplary 
manner,  from  day  to  day.  His  conversation  was  the  conversation 
of  a  Christian,  not  only  free  from  complaint,  but,  at  times,  cheerful 
and  animated  ;  his  prayers  were  fervent,  but  full  of  humility,  sub- 
mission, and  hope. 

At  the  end  of  twelve  weeks  his  disease  assumed  a  more  favour- 
able appearance.  By  surgical  aid,  he  gained  a  partial  relief  from 
his  distress ;  and  his  constitutional  energy,  still  unbroken,  raised 
the  hopes  of  his  friends  that  he  might  recover.  He  was  unable  to 
preach  in  the  chapel  until  after  the  May  vacation.  On  the  2d  of 
June,  he  delivered  to  his  pupils  a  sermon,  composed  for  the  occa- 
sion during  his  sickness,  from  Psalm  xciv.  17,  18,  19 :"  Unless  the 
LORD  had  been  my  help,  my  soul  had  almost  dwelt  in  silence. 
When  I  said,  My  foot  slippeth ;  thy  mercy,  O  LORD,  held  me  up. 
In  the  multitude  of  my  thoughts  within  me,  thy  comforts  delight  my 
soul."  Aft^|  a  pertinent  and  solemn  introduction,  and  an  allusion 
to  his  own  sickness  and  sufferings,  the  dangerous  situation  in  which 
he  had  recently  been  placed,  and  the  little  probability  there  was, 
for  a  time,  that  he  should  recover,  he  proceeded  to  make  a  practical 
use  of  the  doctrine,  and  the  subject.  The  scene  was  peculiarly 
impressive  and  affecting.  In  no  instance,  during  his  presidency, 

VOL.  I.  5 


34  LIFE  OF  THE  AUTHOR. 

until  then,  had  he  been  kept  from  his  pulpit  by  sickness,  or  any 
other  cause.  The  change  in  his  countenance  and  general  appear- 
ance, was  great  and  alarming.  The  plan  of  the  discourse  was 
new,  the  thoughts  were  deeply  interesting,  the  language  plain,  but 
forcible,  the  manner  of  delivery  solemn  and  impressive.  The 
mind  can  scarcely  imagine  a  case  in  which  an  audience,  comprised 
of  youths,  full  of  feeling,  and  ardent  in  the  pursuit  of  reputation  and 
happiness,  would  be  more  deeply  affected  than  this  must  have 
been,  when  hearing  from  the  lips  of  their  revered  pastor  and  teacher 
the  following  truths,  on  the  true  character  of  worldly  good : 

"  To  him  who  stands  on  the  brink  of  the  grave,  and  the  verge 
of  eternity,  who  retains  the  full  possession  of  his  reason,  and  who 
at  the  same  time  is  disposed  to  serious  contemplation,  all  these 
things  become  mightily  changed  in  their  appearance.  To  the  eye 
of  such  a  man,  their  former  alluring  aspect  vanishes,  and  they  are 
seen  in  a  new  and  far  different  light. 

"  Like  others  of  our  race,  I  have  relished  several  of  these  things, 
with  at  least  the  common  attachment.  Particularly,  I  have  coveted 
reputation,  and  influence,  to  a  degree  which  I  am  unable  to  justify. 
Nor  have  I  been  insensible  to  other  earthly  gratifications ;  either  to 
such  as,  when  enjoyed  with  moderation,  are  innocent ;  or,  such  as 
cannot  be  pursued  without  sin. 

"  But  in  the  circumstances  to  which  I  have  referred,  all  these 
things  were  vanishing  from  my  sight.  Had  they  been  really  valua- 
ble in  any  supposable  degree,  their  value  was  gone.  They  could 
not  relieve  me  from  pain ;  they  could  not  restore  me  to  health ; 
they  could  not  prolong  my  life ;  they  could  promise  me  no  good  in 
the  life  to  come.  What  then  were  these  things  to  me  ? 

— "  A  person,  circumstanced  in  the  manner  which  has  been  spe  • 
cified,  must  necessarily  regard  these  objects,  however  harmless,  or 
even  useful,  they  may  be  supposed  in  their  nature,  as  having  been 
hostile  to  his  peace,  and  pernicious  to  his  well-being.  In  all  his 
attachment  to  them,  in  all  his  pursuit  of  them,  it  is  impossible  for 
him  to  fail  of  perceiving,  that  he  forgot  the  interests  of  his  soul,  and 
the  commands  of  his  Maker ;  became  regardless  of  his  duty,  and 
his  salvation  ;  and  hazarded,  for  dross  and  dirt,  the  future  enjoy- 
ment of  a  glorious  immortality.  It  is  impossible  not  to  perceive, 
that  in  the  most  unlimited  possession  of  them,  the  soul  would  have 
been  beggared,  and  undone  ;  that  the  gold  of  the  world  would  not 
have  made  him  rich  ;  nor  its  esteem  honourable  ;  nor  its  favour 
happy.  For  this  end  he  will  discover,  that  nothing  will  suffice  but 
treasure  laid  up  in  heaven ;  the  loving-kindness  of  God ;  and  the 
blessings  of  life  eternal. 

"  Let  me  exhort  you,  my  young  friends,  now  engag%d  in  the  ar- 
dent pursuit  of  worldly  enjoyments,  to  believe,  that  you  will  one 
day  see  them  in  the  very  light  in  which  they  have  been  seen  by  me. 
The  attachment  to  them  which  you  so  strongly  feel,  is  unfounded, 
vain,  full  of  danger,  and  fraught  with  ruin.  You  will  one  day  view 


LIFE  OF  THE  AUTHOR. 


35 


them  from  a  dying  bed.  There,  should  you  retain  your  reason, 
they  will  appear  as  they  really  are.  They  will  then  be  seen  to 
have  two  totally  opposite  faces.  Of  these  you  have  hitherto  seen 
but  one:  that,  gay,  beautiful,  and  alluring,  as  it  now  appears, 
will  then  be  hidden  from  your  sight ;  and  another,  which  you  have 
not  seen,  deformed,  odious,  and  dreadful,  will  stare  you  in  the  face, 
and  fill  you  with  amazement  and  bitterness.  No  longer  pretended 
friends,  and  real  flatterers :  they  will  unmask  themselves,  and  ap- 
pear only  as  tempters,  deceivers,  and  enemies,  who  stood  between 
you  and  heaven  ;  persuaded  you  to  forsake  your  God,  and  cheated 
you  out  of  eternal  life." 

"  But  no  acts  of  obedience  will  then  appear  to  you  to  have  me- 
rited, in  any  sense,  acceptance  with  God.  In  this  view,  those  acts 
of  my  life  concerning  which  I  entertained  the  best  hopes,  which  I 
was  permitted  to  entertain ;  those,  which  to  me  appeared  the  least 
exceptionable,  were  nothing,  and  less  than  nothing.  The  mercy 
of  God,  as  exercised  towards  our  lost  race  through  the  all-sufficient 
and  glorious  righteousness  of  the  Redeemer,  yielded  me  the  only 
foundation  of  hope  for  good  beyond  the  grave.  During  the  long 
continuation  of  my  disease,  as  I  was  always,  except  when  in  pa- 
roxysms of  suffering,  in  circumstances  entirely  fitted  for  solemn 
contemplation,  I  had  ample  opportunity  to  survey  this  most  inte- 
resting of  all  subjects  on  every  side.  As  the  result  of  all  my  in- 
vestigations, let  me  assure  you,  and  that  from  the  neighbourhood 
of  the  Eternal  World,  Confidence  in  the  Righteousness  of  CHRIST, 
is  the  only  foundation  furnished  by  earth,  or  heaven,  upon  which, 
when  you  are  about  to  leave  this  world,  you  can  safely,  or  willingly, 
rest  the  everlasting  life  of  your  souls.  To  trust  upon  any  thing 
else,  will  be  to  feed  upon  the  wind,  and  sup  up  the  east  wind.  You 
will  then  be  at  the  door  of  eternity ;  will  be  hastening  to  the  pre- 
sence of  your  Judge  ;  will  be  just  ready  to  give  up  your  account 
of  the  deeds  done  in  Hie  body ;  will  be  preparing  to  hear  the  final 
sentence  of  acquittal  or  condemnation  ;  and  will  stand  at  the  gate 
of  heaven  or  of  hell.  In  these  amazing  circumstances  you  will 
infinitely  need — let  me  persuade  you  to  believe,  and  to  feel,  that 
you  will  infinitely  need — a  firm  foundation,  on  which  you  may  stand, 
and  from  which  you  will  never  be  removed.  There  is  no  other 
such  foundation,  but  the  Rock  of  Ages.  Then  you  will  believe, 
then  you  will  feel,  that  there  is  no  other.  The  world,  stable  as  it 
now  seems,  will  then  be  sliding  away  from  under  your  feet.  All 
earthly  things,  on  which  you  have  so  confidently  reposed,  will  re- 
cede and  vanish.  To  what  will  you  then  betake  yourselves  for 
safety?" 

On  the  17th  of  June,  the  same  year,  the  General  Association  of 
Connecticut  met  at  New-Haven.  It  was  a  meeting  of  unusual  in- 
terest, and  he  was  able  to  be  present  during  most  of  their  delibera- 
tions. He  rejoiced  to  see  the  actual  establishment  of  the  Domestic 
Missionary  Society  of  that  state  for  building  up  its  waste  churches ; 


36  LIFE  OF  THE  AUTHOR. 

in  forming  the  plan  of  which,  he  cheerfully  lent  his  assistance. 
The  year  preceding  was  eminently  distinguished  for  revivals  of 
religion  ;  and  he  listened,  with  a  heart  overflowing  with  joy  and 
gratitude,  to  the  account  of  this  glorious  work  of  God.  After  the 
recital,  the  Eucharist  was  celebrated ;  and  upwards  of  one  thou- 
sand communicants,  including  about  seventy  clergymen,  received 
the  elements.  He  was  invited  by  the  Association  to  break  the 
bread.  Though  pale  and  enfeebled  by  disease,  and  obviously 
exhausted  by  strong  emotion,  he  consented.  His  prayer  on  that 
occasion  was  eminently  humble,  spiritual,  and  heavenly.  It  anni- 
hilated the  distance  between  the  Church  in  heaven  and  the  Church 
around  him ;  and,  for  the  moment,  they  were  together.  The  ad- 
dress, which  blended  the  affecting  considerations  customarily 
growing  out  of  the  sacrament,  with  others  derived  from  the  tri- 
umphs of  the  cross  to  which  they  had  just  been  listening,  left  an 
impression  on  the  audience  which  probably  will  not  disappear  but 
with  life. 

Although  the  disease  with  which  President  Dwight  was  afflicted, 
and  by  which  his  life  had  been  so  seriously  threatened,  was  not 
removed ;  yet  the  severity  of  it  was  so  far  relaxed,  that  he  was 
able,  through  the  summer,  to  preach  steadily  in  the  chapel,  to  hear 
the  recitations  of  the  senior  class,  and  to  attend  to  a  class  of  theo- 
logical students  who  were  pursuing  their  studies  under  his  direction. 
Still,  he  was  not  in  a  situation  to  pass  a  day,  without  resorting  re- 
peatedly to  the  surgical  operation,  by  the  aid  of  which  he  had  in 
the  first  instance  gained  relief  from  his  excruciating  distress.  But 
his  mind  was  not  idle  during  the  intervals  of  his  professional  and 
official  labours.  In  addition  to  the  sermon  which  has  been  men- 
tioned, he  wrote,  during  this  season,  several  essays  on  the  Evi- 
dences of  Divine  Revelation,  derived  from  the  writings  of  St.  Paul, 
and  on  other  subjects — the  whole  forming  matter  for  a  considera- 
ble volume.  The  last  of  these  essays  was  finished  three  days 
before  his  death,  fie  also  wrote  the  latter  half  of  a  poem  ot 
about  fifteen  hundred  lines — a  work  of  the  imagination,  the  sub- 
ject of  which  is,  a  contest  between  Genius  and  Common  Sense,  on 
their  comparative  merits — the  question  referred  to  and  decided  by 
Truth.  He  had  projected  a  series  of  essays  on  moral  and  literary 
subjects,  under  the  title  of  "  The  Friend,"  to  be  published  in  the 
manner  of  the  Spectator,  once  a  week,  in  a  half  sheet.  Several 
numbers  were  written,  as  an  exercise,  for  the  purpose  of  satisfying 
himself,  by  the  experiment,  how  many  he  could  compose  in  a  given 
space  of  time,  without  interfering  with  his  other  duties.  He  had 
also  projected  a  periodical  publication,  to  combine  the  common 
characteristics  of  a  Review  and  Magazine,  but  upon  a  much  more 
extensive  plan  than  any  single  work  of  the  kind  that  has  appeared 
in  this  country,  or  even  in  Europe.  A  prospectus  of  this  publica- 
tion he  had  drawn  up ;  and  it  was  his  determination,  had  his  life 
been  spared,  and  his  health  such  as  would  admit  of  it,  to  have 


LIFE  OF  THE  AUTHOR.  37 

commenced  it  without  delay;  engaging  himself  to  furnish  one 
quarter  of  the  original  matter  in  every  number.  It  was,  however, 
apparent  to  his  friends,  and  probably  to  himself,  that  unless  he 
should  succeed  in  gaining  relief  from  the  disease  which  hung  about 
him,  his  constitution,  strong  and  vigorous  as  it  was,  must  in  the  end 
give  way  to  such  uninterrupted  pain  and  suffering.  His  patience 
and  fortitude,  and  even  his  cheerfulness,  did  not  forsake  him;  but 
fearful  inroads  were  daily  making  upon  his  strength.  His  mind 
did  not  lose  its  activity  or  its  vigour ;  but  his  flesh  and  strength 
daily  wasted  so  rapidly  away,  that  it  was  not  to  be  expected  that 
he  could  survive  many  renewed  attacks  of  the  distress  which  his 
disease  occasioned.  He  presided  at  the  Commencement,  in  Sep- 
tember, and  performed  the  ordinary  duties  on  that  occasion. 

In  the  six  weeks  vacation,  his  health  appeared  to  amend :  and 
he  was  able  usually  to  attend  church,  and  to  walk  out  occasionally 
during  the  week.  On  the  sixth  of  October,  he  preached  all  day, 
and  administered  the  sacrament  in  one  of  the  churches  in  the  town ; 
and  in  the  other,  in  the  afternoon  of  the  1 3th,  before  the  executive 
and  the  great  part  of  the  legislature  of  the  state,  he  bore  his  pub- 
lic solemn  testimony,  in  the  delivery  of  the  CXXI.  sermon  of 
the  following  series,  against  the  unhallowed  law  authorizing  di- 
vorces. 

On  the  third  of  November,  the  second  Sabbath  in  the  term,  he 
preached  in  the  morning  and  administered  the  sacrament.  Those 
who  heard  him  will  long  recollect  that  his  text  was,  Matt.  v.  16, 
Let  your  light  so  shine  before  men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  who  is  in  heaven.  It  was  his  last 
sermon ;  and  the  administration  of  the  Lord's  supper,  which  fol- 
lowed it,  his  last  public  act  as  a  minister  of  Christ. 

"  Although  the  paleness  of  his  countenance  filled  every  one  with 
anxiety,  it  was  observed,"  says  Professor  Silliman,  "  that  he  ut- 
tered himself  with  his  usual  force  and  animation ;  and  in  perform- 
ing the  communion-service,  he  appeared  much  softened  and  af- 
fected ;  nor  was  he  sensible  of  uncommon  fatigue  in  consequence 
of  so  long  a  service. 

"  He  began,  as  usual,  to  hear  the  senior  class ;  and  persevered, 
although  often  with  extreme  inconvenience,  in  hearing  them  at  in- 
tervals, for  three  or  four  weeks.  He  often  came  into  the  recitation- 
room  languid,  and  scarcely  able  to  support  himself,  expressing  his 
intention  to  ask  only  a  few  questions,  and  then  retire  ;  but,  insen- 
sibly kindling  with  his  subject,  his  physical  system  seemed  tempo- 
rarily exciteji  by  the  action  of  his  mind,  and  he  would  discourse 
with  his  usual  eloquence  and  interest,  and  even  throw  a  charm  of 
sprightliness  and  brilliancy  over  his  communications.  He  met  the 
senior  class,  for  the  last  time,  on  Wednesday,  Nov.  27th.  He 
caught  cold,  was  worse  from  the  exertion,  and  did  not  go  out  again. 

"  He  still  continued  to  hear  the  theological  class  at  his  house. 
Their  last  recitation  was  only  a  week  before  his  death ;  his  suffer- 


38  LIFE  OF  THE  AUTHOR. 

ings  were  extreme ;  his  debility  scarcely  permitted  him  to  utter 
himself  at  all ;  but  again  his  mind  abstracted  itself  from  its  sym- 
pathy with  an  agonized  frame  ;  and  in  a  discourse  of  one  hour  and 
a  half  on  the  doctrine  of  the  Trinity,  he  reasoned  and  illustrated 
in  the  most  cogent  and  interesting  manner,  and  left  an  indelible 
impression  on  the  minds  of  his  pupils.  It  was  his  last  effort  in  his 
delightful  employment  of  instruction." 

During  his  confinement,  however,  he  was  not  idle ;  his  mind  was 
as  active  as  when  he  was  in  sound  health.  Probably  there  are 
very  few  periods  of  his  life,  of  the  same  length,  in  which  he  wrote 
more  than  from  June  to  December. 

He  continued  in  this  state  of  labour  and  suffering,  until  Tuesday 
the  7th  of  January.  He  had  been  recently  afflicted  by  the  death 
of  his  friends :  the  Rev.  Nathan  Strong,  D.  D.  of  Hartford,  who 
was  also  his  class-mate ;  and  the  Rev.  Azel  Backus,  D.  D.  Presi- 
dent of  Hamilton  College,  in  the  state  of  New- York.  Upon 
hearing  of  the  death  of  Dr.  Strong,  he  remarked,  that  the  lights  of 
his  class  were  nearly  extinguished ;  alluding  to  the  death  of  that 
gentleman  and  those  of  the  Rev.  Charles  Backus,  of  Somers,  and 
the  Rev.  David  Ely,  D.  D.  of  Huntington.  With  the  latter  gen- 
tleman, in  addition  to  the  friendship  that  had  subsisted  between 
them  from  their  youth,  he  had  been  associated,  with  the  utmost 
harmony,  throughout  the  whole  period  of  his  presidency,  as  a 
member  of  the  corporation  of  the  College.  On  Tuesday  the 
symptoms  of  his  disease  appeared  more  favourable  than  they  had 
done  at  any  time  previous ;  and  his  family  and  physicians  were 
led  to  entertain  very  strong  hopes  that  it  had  passed  its  crisis,  and 
was  experiencing  a  happy  change.  On  the  following  morning 
however,  as  he  got  out  of  bed,  he  was  seized  with  a  strong  nervous 
affection,  which  shook  his  whole  frame,  and  gave  rise,  in  a  short 
time,  to  the  most  alarming  apprehensions.  This  paroxysm  was 
succeeded  by  a  high  fever,  and  a  constant  propensity  to  drowsi- 
ness. When  the  physicians  visited  him  at  ten  o'clock  in  the  fore- 
noon, they  found  it  necessary  to  bleed  him.  He  continued  strongly 
affected  by  these  various  symptoms  through  the  day.  His  pulse 
was  quick,  his  face  in  some  measure  flushed,  his  brain  in  a  consi- 
derable degree  affected,  and  he  felt  a  continued  drowsiness,  and, 
at  times,  severe  turns  of  pain  from  his  local  disease.  In  the  eve- 
ning he  became  more  wakeful,  and  the  severity  of  his  distress  in- 
creased. In  order  to  relieve  him  from  the  pain,  a  moderate  quan- 
tity of  laudanum  was  administered.  He  did  not  converse  much 
on  Wednesday ;  his  excess  of  suffering,  with  the  affection  of  the 
brain,  put  it  out  of  his  power. 

He  was  restless  a  considerable  part  of  the  night,  but  gained  an 
hour  or  two  of  sleep,  owing,  probably,  to  the  opiate  which  he  had 
taken.  On  Thursday  morning  he  got  out  of  his  bed,  was  dressed, 
and  sat  in  his  chair  through  the  day.  He  was  not  so  much  inclined 
to  drowsiness  as  on  the  preceding  day ;  but  frequently  groaned 


LIFE  OF  THE  AUTHOR.  39 

from  extreme  pain  and  distress,  and  did  not  enter  much  into  con 
versation  through  the  day.  At  the  same  time,  he  answered  all  ques- 
tions put  to  him,  with  clearness  and  promptitude  ;  inquired  parti- 
cularly of  his  friends  and  neighbours,  as  they  called  to  see  him, 
concerning  their  health  and  that  of  their  families,  and  showed  the 
same  affectionate  interest  in  their  welfare,  that  he  had  uniformly 
manifested  through  life.  At  evening  he  attempted  to  make  his 
usual  family  prayer,  and  proceeded  for  a  few  minutes  with  clear- 
ness and  propriety ;  but  a  paroxysm  of  pain  rendered  him  incapa- 
ble of  utterance,  and  he  desisted.  This  was  the  last  attempt  he 
made  to  pray  in  the  family. 

Through  Thursday  night,  he  became  more  disturbed  and  dis- 
tressed, resting  but  little ;  and  in  the  morning  it  was  apparent, 
from  his  symptoms,  generally,  and  the  change  of  his  countenance 
and  voice,  that  his  end  was  rapidly  approaching.  From  the  great 
strength  of  his  constitution,  and  the  peculiar  excitement  of  his 
nervous  system  caused  by  his  disease,  and  perhaps,  from  the  effect 
which  it  had  produced  upon  his  mind,  it  was  apprehended  by  his 
family,  that  he  was  not  aware  of  his  approaching  dissolution.  The 
fact  was,  therefore,  announced  to  him,  accompanied  with  a  sug- 
gestion, that  if  he  had  any  wishes  to  express,  or  directions  to  give, 
with  regard  to  his  worldly  concerns,  it  was  to  be  feared  that  it  was 
necessary  to  attend  to  the  subject  without  delay.  He  received  the 
intelligence  with  great  calmness;  and,  as  soon  as  his  situation 
would  permit,  proceeded  to  express  his  wishes  on  the  subject. 
Under  the  paroxysms  of  pain,  his  mind  was  more  prone  to  wan- 
der than  it  had  been  the  two  former  days.  It  recurred,  however, 
to  a  clear  and  unclouded  state,  when  the  paroxysm  ceased.  At 
short  intervals  through  the  day,  when  he  was  the  most  nearly  free 
from  pain,  he  conversed  on  various  subjects  in  his  usual  manner. 
Subjects  connected  with  the  great  object  of  his  labours,  his  de- 
sires, and  his  prayers  through  life — the  out-pouring  of  the  Spirit 
of  God,  revivals  of  religion,  the  propagation  of  Christianity,  and 
the  dissemination  of  the  Scriptures — were  not  only  near  his  heart, 
but,  when  mentioned,  kindled  his  feelings  and  awakened  his  de- 
votion. A  day  or  two  previous  to  his  being  taken  so  unwell, 
ho  had  received  from  the  Rev.  Dr.  Marshman,  at  Serampore,  a 
very  elegant  printed  specimen  of  a  Chinese  translation  of  the  Scrip- 
tures. On  this  subject,  he  was  peculiarly  interested,  and  express- 
ed himself  feelingly  and  with  force,  on  the  progress  of  evangelical 
truth  among  the  heathen. 

In  the  course  of  Friday  evening,  at  his  request,  the  eighth  chapter 
of  the  epistle  to  the  Romans  was  read  to  him.  He  listened  to  it 
with  great  attention,  remarked  upon  a  mistranslation  in  one  or  two 
places ;  spoke  with  much  fervour  of  pious  emotion  on  the  subject 
of  the  chapter ;  and,  at  the  close  of  it,  exclaimed,  "  O,  what  a  glo- 
rious apostrophe !"  He  also  made  a  number  of  remarks  on  the 
opinions  and  sentiments  of  some  of  the  English  divines,  particu- 
larly Clark  and  Waterland,  on  the  doctrine  of  the  Trinity. 


40  LIFE  OF  THE  AUTHOR. 

The  subject  of  his  approaching  dissolution  was  again  intro- 
duced in  the  afternoon  of  that  day.  He  said  he  was  not  aware 
that  it  was  very  near ;  that  he  had  yet  a  great  deal  of  strength ; 
but  still  it  might  be  so,  as  strong  constitutions  did  sometimes  sud- 
denly give  way.  Upon  being  reminded  that  his  religious  friends 
would  be  gratified  to  learn  his  views  and  feelings  at  the  prospect 
of  death,  he  began  to  make  some  remarks  upon  the  great  and  pre- 
cious promises  of  the  gospel,  when  he  was  seized  with  a  paroxysm 
of  distress,  which  prevented  him  from  proceeding.  A  few  hours 
before  his  death,  the  subject  was,  for  the  last  time,  mentioned. 
He  appeared  to  comprehend  the  object  in  view ;  and,  though  he 
spoke  with  difficulty,  he  answered,  with  entire  clearness,  that  in  the 
extreme  sickness  with  which  he  was  visited  in  the  spring,  during 
some  weeks  of  which  he  had  no  expectation  of  recovering,  he 
had  experienced  more  support  and  comfort  from  religion,  and  the 
promises  of  the  gospel,  than  he  had  ever  realized  at  any  former 
period  of  his  life.  "  Had  I  died  then,  (said  he)  that  fact  would 
doubtless  have  been  considered  as  affording  strong  evidence  of  the 
sincerity  and  reality  of  my  faith ;  but,  as  I  recovered,  it  probably 
made  but  little  impression."  It  was  a  sentiment  often  inculcated 
by  him,  that  it  was  more  safe  to  rely  upon  the  tenor  of  a  person's 
life,  as  evidence  of  the  true  state  of  his  religious  character,  than 
upon  declarations  made  upon  a  death-bed.  In  the  above-mentioned 
remark,  there  is  little  reason  to  doubt  that  he  alluded  to  that  sub- 
ject, and  intended  that  it  should  apply  to  his  former  sentiments. 

After  this,  he  requested  his  brother  to  read  to  him  the  1 7th  of 
John.  While  listening  to  the  latter  verses  of  the  chapter,  he  ex- 
claimed, "O,what  triumphant  truths!"  Afterwards  the  14th,  15th, 
and  16th  chapters  were  read  to  him.  He  listened  attentively,  and 
spoke  with  lively  interest  on  various  passages.  His  mind  evi- 
dently wandered  while  the  last  chapter  was  reading,  and  it  was 
not  completed. 

A  few  hours  before  his  death,  one  of  his  friends  observed  to  him, 
that  he  hoped  he  was  able,  in  his  present  situation,  to  adopt  the 
language  of  the  Psalmist:  "Though  I  walk  through  the -valley  of  the 
shadow  of  death,  I  will  fear  no  evil,  for  THOU  art  with  me — Thy  rod 
and  thy  staff  they  comfort  me."  He  immediately  replied,  "  I  hope 
so."  For  several  of  his  last  hours,  his  organs  of  speech  were  so 
much  affected,  that  it  was  with  difficulty  he  could  articulate  dis- 
tinctly. Many  of  his  words  could  not  be  understood.  There  is, 
however,  no  doubt,  that,  during  that  period,  his  mind  was  uncloud- 
ed, and  his  thoughts  were  fixed  on  death  and  heaven.  He  was 
occupied  a  great  part  of  the  time  in  speaking,  sometimes  in  an 
audible  voice,  and  sometimes  in  a  whisper.  Repeated  instances 
occurred,  in  which  his  expressions  were  clearly  understood.  In 
all  of  them,  his  language  was  that  of  prayer  and  adoration.  The 
belief  that  he  was  engaged  in  that  delightful  Christian  duty  was 
confirmed,  by  the  peculiarly  solemn  and  devotional  expression  of 


LIFE  OF  THE  AUTHOR.  41 

his  countenance.  His  eyes  appeared  to  be  fixed  on  that  celestial 
world,  whose  gates,  it  is  humbly  trusted,  were  just  opening  to  re- 
ceive his  departing  spirit  into  the  mansions  of  everlasting  rest,  pre- 
pared for  him  in  his  Father's  house.  That  he  enjoyed  the  use  of 
his  reason  until  a  short  time  before  his  death,  was  satisfactorily 
manifested  by  his  answer  to  one  of  his  friends,  who  was  sitting  by 
him,  and  who  asked  him  if  he  knew  him.  Upon  which,  he  imme- 
diately turned  his  eyes  towards  him,  looked  him  full  in  the  face, 
and  said,  "  Yes,"  with  so  much  distinctness,  as  to  satisfy  those 
who  were  present  that  he  perfectly  understood  the  question,  and 
the  answer. 

He  did  not  appear,  for  several  hours  previous  to  his  death,  to 
suffer  much  pain ;  but  continued  to  breathe  shorter  and  shorter, 
until  a  few  minutes  before  three  o'clock,  on  Saturday  morning, 
the  llth  of  January,  when  he  expired,  without  a  struggle  or  a 
groan. 

The  death  of  President  Dwight  spread  a  deep  and  general  sor- 
row, not  only  through  the  state,  but  through  New-England,  and 
extensively  through  the  Union.     Beloved  by  relatives,  esteemed 
by  his  friends,  revered  by  his  pupils,  and  highly  honoured  by  his 
countrymen,  his  loss  was  universally  considered  as  a  great  public, 
as  well  as  private  calamity.     In  the  city  where  he  had  so  long  re- 
sided, and  where  his  worth  was  universally  acknowledged,  he  was 
sincerely  and  feelingly  lamented.     His  funeral  was  attended  on 
Tuesday,  the  1 4th  of  January,  by  a  large  concourse  of  people  from 
New-Haven  and  the  neighbouring  towns,  and  a  respectable  num- 
ber of  the  clergy  from  different  parts  of  the  state.     As  a  mark  of 
respect,  the  stores  and  shops  in  the  city  were  shut,  and  business 
suspended.     The   scene  was  solemn  and  impressive.     A  deep 
gloom  pervaded  the  whole  assembly,  and  every  one  present  felt 
himself  a  mourner.     The  various  religious  services  exhibited  the 
fullest  evidence  of  the  affection  and  respect  which  the  reverend 
gentlemen  who  officiated,  entertained  for  his  private  virtues,  as  well 
as  their  deep  sense  of  the  loss  which  the  Church,  the  College,  and 
the  community,  had  sustained  in  his  death.    In  many  places,  in  dif- 
ferent parts  of  the  country,  sermons  were  delivered  on  the  occa- 
sion.   In  New- York  and  Albany,  meetings  were  held  by  the  alumni 
of  the  College,  resident  in  those  cities,  where  various  public  mani- 
festations of  their  sense  of  his  virtues,  their  regret  for  his  death, 
and  respect  for  his  character,  were  exhibited.   Indeed,  we  know  of 
but  one  instance  that  has  occurred  in  this  country,  in  which  such 
extensive  public  expressions  of  sorrow  for  the  death  of  any  indi- 
vidual, or  respect  for  his  memory,  have  appeared. 

It  cannot  be  expected,  that  the  character  of  so  great  and  good 
a  man,  can  be  fully  exhibited  in  a  sketch  like  the  present.  A 
mere  outline  is  all  that  its  limits  will  admit. 

The  life  of  President  Dwight,  approaching  within  a  few  years  to 
the  duration  allotted  by  Infinite  Wisdom  as  the  ordinary  term  of 
VOL.  I.  6 


42  LIFE  OF  THE  AUTHOR. 

the  life  of  man,  passed  during  one  of  the  most  important  periods 
whichv  has  occurred  since  the  era  of  Christianity.  The  truth  ot 
this  remark  will  be  admitted,  in  whatever  light  the  subject  may  be 
considered,  whether  literary  or  scientific,  political  or  religious.  In 
each  particular  he  was  called  to  act,  and  in  most  of  them  a  very 
industrious  and  distinguished  part.  In  order  to  ascertain  his  true 
character,  it  may  be  well  to  view  him  as  a  man  of  genius  and  a 
scholar ;  as  an  instructor ;  as  a  preacher ;  and  as  a  man. 

For  native  powers  of  mind,  he  will  doubtless  be  ranked  among 
the  first  men  in  the  history  of  our'  country.  The  proofs  in  sup- 
port of  this  remark  need  not  be  sought  from  any  individual  source, 
or  from  his  attainments  in  any  single  walk  of  literature  or  science. 
They  may  be  found  in  every  pursuit  in  which  he  was  engaged, 
and  be  gathered  in  every  stage  of  his  progress,  from  the  cradle  to 
the  grave.  In  the  acquisition  of  knowledge,  we  have  seen  that 
the  earliest  efforts  of  his  mind,  even  in  infancy,  were  singular  and 
extraordinary ;  and  that  his  talents  were  as  strongly  marked  at  this 
early  stage  of  his  existence,  as  perhaps  at  any  subsequent  period  of 
his  life.  At  every  school  in  which  he  was  placed,  though  common- 
ly the  youngest  member,  he  was  at  the  head  of  his  class.  In  Col- 
lege, notwithstanding  his  extreme  youth  and  the  many  other  em- 
barrassments through  which  he  had  to  struggle,  he  was  surpassed 
by  none  of  his  companions.  His  acquisitions,  during  the  eight  suc- 
ceeding years  after  he  left  College,  although  he  was  constantly  .oc- 
cupied in  the  business  of  instruction,  and  a  considerable  part  of  the 
time  was  afflicted  with  disease  and  debility,  and  in  a  great  measure 
deprived  of  the  use  of  his  eyes,  were  extensive  and  profound  ;  not 
confined  to  a  single  science,  or  to  one  branch  of  literature,  but 
comprehending  the  mathematics  and  logic,  the  languages  and  phi- 
lology, as  well  as  rhetoric  and  poetry. 

The  loss  of  the  use  of  his  eyes,  at  the  early  age  of  twenty- 
three,  is  not  to  be  regarded  merely  as  a  calamity  by  which  he  was 
deprived  of  the  capacity  for  reading  and  study  ;  but  in  connexion 
with  the  fact  that  it  constantly  subjected  him  to  severe  and  almost 
uninterrupted  suffering.  With  this  insurmountable  embarrassment 
he  was  obliged  to  struggle  through  life.  During  the  great  part  of 
forty  years  he  was  not  able  to  read  fifteen  minutes  in  the  twenty- 
four  hours  ;  and  often  for  days  and  weeks  together,  the  pain  which 
he  endured  in  that  part  of  the  head  immediately  behind  the  eyes, 
amounted  to  anguish.  His  life,  it  will  be  remembered,  was  devo- 
ted to  a  learned  and  laborious  profession,  and  to  literary  and  scien- 
tific pursuits.  The  knowledge  which  he  gained  from  books  after 
the  period  above  mentioned,  was  almost  exclusively  at  second 
hand,  by  the  aid  of  others :  a  process  slow,  tedious,  and  discouraging. 
Yet  he  has  ever  been  esteemed  one  of  the  best  informed  men  this 
country  has  produced.  Industry  was  indeed  one  of  his  most  stri- 
king characteristics  ;  but  it  was  the  industry  of  a  mind  conscious  of 
its  powers,  and  delighting  in  their  exercise.  All  his  exertions  were 


LIFE  OF  THE  AUTHOR.  43 

the  effort  of  easy  action.  They  cost  no  labour,  and  occasioned  no 
fatigue.  His  perception  was  clear  and  rapid,  his  discernment  acute, 
his  invention  rich,  his  taste  correct  and  delicate,  his  imagination 
brilliant,  his  wit  genuine,  his  judgment  solid,  his  views  comprehen- 
sive, and  his  reasoning  faculties  powerful  and  commanding.  Never 
was  a  mind  under  better  discipline.  All  his  stores  of  thought  were 
arranged  in  exact  method,  and  every  faculty  was  ready  at  the  mo- 
ment. This  was  true,  in  conversation,  in  his  lectures  to  his  class, 
and  in  his  public  addresses.  No  emergency,  however  sudden  or 
pressing,  appeared  to  surprise  him  or  to  find  him  unprepared.  In 
repeated  instances,  on  the  Sabbath,  when  his  notes  were  by  acci- 
dent left  at  home,  and  he  did  not  discover  it  until  a  few  moments 
before  he  was  to  use  them ;  he  has,  in  the  instant,  taken  a  new 
subject  of  discourse,  and  formed  his  plan  so  happily,  and  executed 
it  so  well,  that  none  of  the  audience  conjectured  the  fact,  or  sus- 
pected the  want  of  preparation.  His  mind  always  rose  with  the 
occasion,  and  was  always  equal  to  it.  It  appeared  to  view  every 
demand  upon  it  as  an  obvious  call  of  God.  Trusting  in  Him,  it 
marched  directly  to  its  purpose,  without  even  observing  those  dif- 
ficulties which  might  have  proved  insurmountable  to  others. 

In  one  particular,  he  excelled  most  men  of  any  age : — in  the  en- 
tire command  of  his  thoughts.  Having  been  driven  by  necessity 
to  pursue  his  many  avocations  without  the  use  of  his  eyes,  his 
memory,  naturally  strong,  acquired  a  power  of  retention  unusual 
and  surprising.  It  was  not  the  power  of  recollecting  words,  or 
dates,  or  numbers  of  any  kind.  It  was  the  power  of  remembering 
facts  and  thoughts  :  especially  his  own  thoughts.  When  an  event 
in  history  or  biography,  or  a  fact  or  principle  in  science,  was  once 
known,  he  appeared  never  to  forget  it.  When  a  subject  became 
once  familiar  to  his  mind,  he  rarely,  if  ever,  lost  its  impression.  In 
this  respect  his  mind  resembled  a  well  arranged  volume  ;  in  which 
every  subject  forms  a  separate  section,  and  each  view  of  that  sub- 
ject a  separate  page.  He  perfectly  knew  the  order  of  the  sub- 
jects ;  could  turn  to  any  page  at  will ;  and  always  found  each  im- 
pression as  distinct  and  perfect  as  when  first  formed. 

When  engaged  in  the  composition  of  sermons,  or  any  other  lite- 
rary performance,  not  only  did  the  conversation  of  those  around 
him  not  interrupt  his  course  of  thinking,  but  while  waiting  for  his 
amanuensis  to  finish  the  sentence  which  he  had  last  dictated,  he  would 
spend  the  interval  in  conversing  with  his  family  or  his  friends,  with- 
out the  least  embarrassment,  delay,  or  confusion  of  thought.  His 
mind  took  such  firm  hold  of  the  subject  which  principally  occupied 
it,  that  no  ordinary  force  could  separate  it  from  its  grasp.  He  was 
always  conscious  of  the  exact  progress  which  he  had  made  in  every 
subject.  When  company,  or  any  other  occurrence,  compelled  him 
to  break  off  suddenly,  it  would  sometimes  happen  that  he  did  not  re- 
turn to  his  employment  until  after  the  expiration  of  several  days. 
On  resuming  his  labours,  all  he  required  of  his  amanuensis  was,  to 


44  LIFE  OF  THE  AUTHOR. 

read  the  last  word,  or  clause,  that  had  been  written ;  and  he  in- 
stantly would  proceed  to  dictate  as  if  no  interruption  had  occurred. 
In  several  instances  he  was  compelled  to  dictate  a  letter  at  the 
same  time  that  he  was  dictating  a  sermon.  In  one,  a  pressing  ne- 
cessity obliged  him  to  dictate  three  letters  at  the  same  time.  He 
did  so.  Each  amanuensis  was  fully  occupied ;  and  the  letters 
needed  no  correction  but  pointing. 

A  single  fact  will  exhibit,  in  a  striking  light,  the  comprehension 
of  his  mind,  and  the  admirable  method  of  its  operations.  The 
reader  is  requested  to  examine  the  "  Analysis,"  at  the  close  of  this 
Memoir  ;  and  to  observe  how  extensive,  and  yet  how  logical,  is  the 
plan  of  his  lectures.  This  Analysis  was  formed  from  the  lectures 
themselves,  since  his  decease.  He  wrote  no  plan  of  them  himself; 
but  in  completing  them,  relied  exclusively  on  the  scheme  of  thought 
which  existed  in  his  own  mind.  We  have  rarely  seen  any  work, 
even  of  much  less  extent,  unless  some  treatise  on  mathematical  or 
physical  science,  in  which  the  perfection  of  mathematical  arrange- 
ment is  so  nearly  attained.  It  ought  to  be  added,  that  the  following 
volumes  are  published  as  they  were  dictated  to  the  amanuensis  ; 
with  almost  no  corrections  except  those  which  were  owing  to  the 
mistakes  of  the  penman,  or  the  illegibility  of  his  hand. 

To  conceive,  to  invent,  to  reason,  was  in  such  a  sense  instinctive, 
that  neither  employment  appeared  to  fatigue  or  exhaust  him.  After 
severe  and  steady  labour,  his  mind  was  as  prepared  for  any  species 
of  exertion,  as  if  it  had  done  nothing  :  for  the  activity  and  spright- 
liness  of  conversation  ;  for  the  closer  confinement  of  investigation  ; 
or  for  the  excursive  range  of  poetry.  Almost  all  his  poetry,  writ- 
ten subsequently  to  the  age  of  twenty-three,  was  dictated  to  an 
amanuensis,  after  the  unintermitted  application  of  the  day.  Not 
unfrequently,  in  an  autumnal  or  winter  evening,  would  he  compose 
from  fifty  to  sixty  lines  in  this  manner.  The  first  part  of  his  "  Ge- 
nius and  Common  Sense"  is  in  the  stanza  of"  The  Faery  Queene," 
the  most  difficult  stanza  in  English  poetry.  Repeatedly  has  he 
been  known  to  dictate  four  of  these  stanzas,  or  forty-four  lines,  in 
the  course  of  such  an  evening ;  and  chiefly  without  any  subse- 
quent corrections. 

The  earliest  of  his  poetical  productions  that  has  been  preserved, 
though  written  at  the  age  of  fifteen,  bears  the  characteristic  marks, 
both  in  style  and  thought,  of  his  later  and  more  mature  composi- 
tions. While  he  was  connected  with  the  College,  either  as  a  stu- 
dent or  a  tutor,  he  wrote  and  published  several  small  poems,  on 
various  subjects,  which  were  very  favourably  received  at  the  time, 
and  are  still  admired,  for  sweetness  of  versification,  as  well  as  for 
delicacy  and  purity  of  sentiment. 

The  early  age  at  which  he  wrote  the  Conquest  of  Canaan  is  to 
be  remembered  in  forming  our  estimate  of  the  poem.  It  is  not  be- 
lieved that  the  history  of  English  poetry  contains  the  account 
of  any  equal  effort,  made  at  so  early  an  age.  The  subject  of  the 


LIFE  OF  THE  AUTHOR.  45 

poem  has  been  objected  to,  as  not  sufficiently  interesting  to  render 
such  a  performance  popular  with  the  great  body  of  readers.  At 
the  time  of  its  publication  there  was,  undoubtedly,  some  ground  for 
this  remark.  It  was  published  a  short  time  after  the  peace  ot  1783: 
a  period  unhappily  characterized  by  an  extensive  prevalence  of  in- 
fidelity, as  well  as  of  loose  sentiments  with  regard  to  morals.  In 
this  state  of  things,  no  poem  founded  on  a  scriptural  story,  however 
meritorious  in  itself,  however  happy  its  plan,  or  brilliant  its  image- 
ry, or  interesting  its  incidents,  or  distinct  its  characters,  or  noble  its 
sentiments,  could  fail  to  be  in  a  degree  unpopular ;  especially  if 
breathing  the  purest  morality,  and  the  most  exalted  piety.  Had  its 
appearance  been  postponed  to  a  period  within  the  last  fifteen  years, 
during  which  time  infidelity  has  given  place  to  a  reverence  for  the 
Bible,  and  a  general  regard  for  the  doctrines  which  it  contains, 
there  is  little  reason  to  doubt  that  its  reception  would  have  been 
still  more  flattering  to  the  author,  and  more  just  to  its  own  merit  as 
a  work  of  genius.  The  Conquest  of  Canaan  contains  abundant 
evidence  of  rich  invention,  of  harmonious  versification,  of  a  brilliant 
fancy,  of  strong  powers  of  description,  of  a  sublime  imagination, 
of  vigorous  thought,  and  of  the  most  pure  and  virtuous  sentiment. 

In  addition  to  his  attainments  in  classical  learning,  and  the 
sciences  in  general,  President  Dwight  had  acquired  a  vast  fund 
of  information  on  almost  all  the  concerns  of  human  life.  His  ac- 
quaintance with  books  was  extensive  :  comprising  not  only  those 
appropriate  to  his  profession  as  a  minister,  and  his  office  as  presi- 
dent of  the  College,  but  on  all  important  and  interesting  subjects. 
He  was  thoroughly  read  in  ancient  and  modern  history,  geography, 
biography,  and  travels.  Few  works  of  this  description,  especially 
those  of  the  two  last  classes,  escaped  his  attention.  With  the  pur- 
suits of  agriculture,  he  was  practically  as  well  as  theoretically  con- 
versant. In  the  cultivation  of  his  garden  he  took  peculiar  plea- 
sure, and  displayed  an  uncommon  degree  of  skill  and  science.  Ot 
his  extensive  knowledge  on  these  subjects,  his  poem,  called 
"  Greenfield  Hill,"  affords  satisfactory  evidence.  One  part  of  that 
work,  entitkd  "  The  Farmers  Advice  to  the  Villagers,"  contains  a 
body  of  information,  and  of  sound  advice,  addressed  to  that  va- 
luable class  of  men,  of  the  utmost  practical  utility.  In  truth,  it  is 
difficult  to  name  a  subject,  of  any  considerable  importance,  con- 
nected with  the  common  pursuits  of  men  in  the  business  of  life, 
which  he  had  not  made  the  subject  of  accurate  observation  and 
close  thought ;  on  which  he  had  not  collected  many  valuable  facts ; 
or  about  which  he  was  not  able  to  communicate  much  that  was  in- 
teresting and  useful. 

It  has  been  seen,  that  a  large  proportion  of  President  Dwight's 
life  was  devoted  to  the  instruction  of  youth.  From  the  age  of  se- 
venteen to  sixty-four,  he  was  scarcely  ever  entirely  disengaged 
from  that  employment ;  and  there  were  not  more  than  two  years 
of  that  period,  in  which  he  did  not  pursue  it  as  his  constant  busi- 


46  LIFE  OF  THE  AUTHOR. 

ness.  His  first  effort  afforded  a  sure  promise  of  that  high  degree 
of  excellence,  in  this  interesting  employment,  to  which  he  after- 
wards attained.  In  the  course  of  his  life,  he  assisted  in  educating 
between  two  and  three  thousand  persons. 

In  the  great  change  produced  in  the  College,  during  his  tutor- 
ship, by  his  efforts  and  those  of  his  associates,  his  own  exertions 
were  of  primary  importance.  He  continued  much  longer  in  the 
office  of  tutor  than  they  did,  and,  of  course,  had  a  greater  opportu- 
nity to  execute  the  plans  for  improvement  which  they  had  jointly 
devised,  and  put  in  operation. 

It  was  unquestionably  a  fortunate  circumstance  for  him,  when  he 
entered  upon  the  presidency,  that  the  public  had  full  confidence  in 
his  capacity  to  fulfil  its  duties.  It  is,  however,  to  be  remembered, 
that  this  confidence  was  not,  in  any  measure,  founded  upon  mere 
expectation,  or  calculation.  It  rested  upon  a  thorough  acquaint- 
ance with  his  experience  and  success  in  the  arduous  and  difficult 
business  of  instruction.  The  possession  of  this  confidence,  ena- 
bled him  to  commence  his  labours  in  the  institution  according  to 
his  own  ideas  of  usefulness  and  practicability ;  and  to  adopt  such 
a  course  of  measures  as  the  exigency  of  the  case  required.  And  to 
his  independence  and  energy,  his  industry  and  devotion  to  his  du- 
ty, is  the  College  eminently  indebted  for  the  high  character  to 
which  it  was  elevated,  amidst  all  its  difficulties,  and  embarrass- 
ments, at  the  time  of  his  accession,  and  during  his  continuance  in 
the  office. 

One  of  his  most  important  qualifications  as  the  head  of  such  an 
institution,  was  an  intimate  knowledge  of  the  character  and  feelings 
of  young  men,  which,  by  long  observation,  he  had  acquired.  The 
possession  of  this  knowledge,  so  indispensably  necessary,  and  yet 
so  rarely  to  be  met  with,  enabled  him  to  direct  his  efforts  in  the  ad- 
ministration of  the  government,  and  the  application  of  discipline 
in  the  most  judicious  and  efficacious  manner  to  accomplish  the  ob- 
jects in  view.  Those  objects  were,  the  peace  and  reputation  of  the 
College,  and  the  character  and  highest  interests  of  the  students. 
Having  adopted  a  system  which  was,  in  its  nature  and  tendency, 
parental,  he  watched  over  the  conduct  and  welfare  of  his  academi- 
cal childien  with  affection  and  solicitude.  So  successful  was  he 
in  the  application  of  this  system,  that  the  youths  who  were  placed 
under  his  care,  loved  and  revered  him  as  an  affectionate  father. 
When  admonition  or  censure,  or  even  more  severe  measures,  at 
any  time  became  necessary ;  his  course  of  proceeding  was  in  a 
high  degree  efficacious  and  salutary.  These  admonitions  and  cen- 
sures were  delivered  in  a  manner,  affectionate,  indeed,  but  plain 
and  searching ;  and  rarely  failed  of  producing  their  intended  effect. 
Many  a  youth,  whose  conduct  had  subjected  him  to  the  discipline 
of  the  College,  has  found  his  stubborn  temper  subdued,  his  heart 
melted  into  contrition,  and  himself  compelled  to  submission  and 
obedience,  by  the  private,  solemn,  but  pathetic  and  eloquent  re- 
monstrances of  his  kind  and  affectionate  teacher. 


LIFE  OF  THE  AUTHOR.  47 

President  Dwight's  talents  as  an  instructer,  were  no  where  more 
conspicuous  than  in  the  recitation-room  of  the  senior  class. 

The  year  commenced  with  the  study  of  rhetoric,  in  which  the 
lectures  of  Blair  were  the  text-book.     The  questions  naturally 
arising  from  the  lesson  were  first  answered,  and  the  principles  of 
the  author  freely  examined.     This  usually  occupied  not  more  than 
half  an  hour ;  and  was  succeeded  by  a  familiar  extemporaneous 
lecture  on  the  subject,  which  filled  up  the  residue  of  the  two  hours 
commonly  devoted  to  his  recitations.     This  lecture  was  often  en- 
livened by  anecdote  and  humour,  and  interspersed  with  striking  il- 
lustrations.    It  frequently  exhibited  lively  sallies  of  the  imagina- 
tion, and  occasionally  high  specimens  of  eloquence.    Yet  it  was  in 
fact,  though  not  in  form,  a  regular  dissertation,  a  connected  chain 
of  powerful  reasoning,  calculated  to  leave  a  distinct  and  permanent 
impression  on  the  mind.     When  the  course  of  rhetoric  was  com- 
pleted, that  of  logic  and  metaphysics  succeeded ;   in  which  the  re- 
gular text-books  were  Duncan  and  Locke's  Essay  on  the  Human 
Understanding.     After  this  followed  ethics ;  when  Paley's  Moral 
Philosophy  was  studied.     In  these  recitations,  also,  a  similar  me- 
thod was  adopted.     These  three  courses  occupied  three  days  in 
the  week  through  the  year.     On  each  of  these  days  the  class  ex- 
hibited written  compositions.     Two  more  were  devoted  to  forensic 
disputation.     The  discussions  of  the  students  were  commonly  writ- 
ten, but  at  times  extemporaneous.     When  these  discussions  were 
finished,  the  President  closed  the  debate  in  an  argument  giving 
a  comprehensive  view  of  the  question  ;  and  occupying,  according 
to  its  importance,  sometimes  the  space  of  half  an  hour,  and  some- 
times that  of  several  recitations.     The  series  of  questions  thus  dis- 
cussed usually  involved  the  more  important  disputable  points  in 
science,  politics,  morals,  and  theology.     Many  of  his  decisions, 
as  specimens  of  reasoning  and  eloquence,  were  not  surpassed  by 
his  happiest  public  efforts.     On  Saturday,  Vincent's  "  Exposition 
of  the  Shorter  Catechism"  was  recited.     The  lesson  terminated  in 
a  few  minutes,  and  was  followed  by  a  theological  lecture  on  the 
subject.     At  the  close,  he  heard  declamations.     The  students  re- 
gularly looked  forward  to  the  senior  year  as  peculiarly  interesting 
and  important ;   in  which  their  minds  were  to  be  disciplined  and 
furnished  for  action.    No  compulsion  was  necessary  to  secure  their 
presence  in  the  recitation-room.     Even  those  who  had  previously 
been  indolent,  attended  of  choice.     In  each  of  the  four  courses  of 
rhetoric,  logic  and  metaphysics,  ethics  and  theology,  as  taught  in 
Vincent ;  he  spent  more  time  in  instructing  his  class,  than  is  cus- 
tomarily spent  in  the  regular  lectures  of  professors  in  those  sciences. 
In  addition  to  this,  he  was  the  stated  preacher  twice  on  the  Sab- 
bath ;  addressed  the  students  at  length  in  the  theological  chamber 
on  Saturday  evening ;  superintended  the  general  administration  of 
the  College  government ;  wrote,  by  the  assistance  of  his  pupils  or 
of  a  regular  amanuensis,  almost  all  the  works  which  he  ever  wrote  ; 


48  LIFE  OF  THE  AUTHOR. 

and  attended,  with  marked  punctuality,  to  all  the  calls  of  civility  and 
friendship.  It  ought  here  to  be  remembered,  that  for  the  first 
twenty  years  of  his  Presidency  he  was  rarely  able  to  read  so  much 
as  a  single  chapter  in  the  Bible  in  the  twenty-four  hours. 

One  important  feature  of  his  administration  was  the  selection  of 
his  assistant  officers  of  the  faculty.  The  professorship  of  Theolo- 
gy, it  has  been  mentioned,  was  occupied  by  himself.  The  others 
were  filled  with  much  younger  gentlemen  than  had  been  usual, 
the  education  of  nearly  all  of  whom  he  had  superintended  ;  and 
with  whose  talents  and  qualifications  he  was  thoroughly  acquainted. 
The  advantages  of  this  course  were  numerous,  and  the  wisdom  of 
it  has  been  fully  proved  and  acknowledged.  The  College  faculty 
entertained  perfect  confidence  in  one  another,  and  entire  harmony 
of  opinion  as  to  the  system  of  government.  The  welfare  of  the 
College  was  a  common  interest ;  to  promote  which,  they  lent  their 
whole  united  influence.  In  its  administration,  they  always  moved 
as  one  man.  The  experience,  judgment,  and  energy  of  the  Pre- 
sident, and  the  active  and  vigorous  co-operation  of  his  younger  as- 
sociates, had  the  happiest  effects  on  its  good  order  and  regularity, 
even  in  times  the  most  turbulent  and  threatening.  The  conse- 
quence was,  that  Yale  College  was  tranquil,  at  a  period  well  re- 
membered, when  almost  every  other  public  seminary  in  the  Union 
was  shaken  to  its  centre. 

As  a  minister  and  preacher  of  the  gospel,  it  is  not  easy  to  con- 
vey an  adequate  idea  of  his  characteristic  excellence.  Having 
been  compelled,  from  the  weakness  of  his  eyes,  to  adopt  the  plan 
of  preaching  without  notes ;  his  sermons,  except  those  designed 
for  extraordinary  occasions,  were  for  the  first  twenty  years  chiefly 
unwritten.  Usually,  he  barely  noted  the  general  divisions,  and 
some  of  the  most  important  and  leading  ideas.  There  is  no  doubt, 
that  this  mode  had  its  peculiar  advantages  ;  nor  that  his  style  and 
manner,  as  an  extemporaneous  preacher,  were  more  popular  and 
captivating,  than  at  a  later  period,  when  his  discourses  were  written 
at  length.  When  unconfined  by  notes,  the  whole  field  of  thought 
was  before  him.  Into  that  field  he  entered  ;  conscious  where  his 
subject  lay,  and  by  what  metes  and  bounds  it  was  limited ;  and 
enjoying  also  that  calm  self-possession  and  confidence  of  success, 
which  trial  alone  can  give,  and  which  every  successive  effort  had 
only  served  to  increase.  Within  these  limits,  his  powers  had  full 
scope,  his  imagination  was  left  to  range  at  will,  his  feelings  were 
kindled,  and  his  mind  became  in  the  highest  degree  creative.  Its 
conceptions  were  instantaneous ;  its  thoughts  were  new  and  stri- 
king; its  deductions  clear  and  irresistible  ;  and  its  images,  exact 
representations  of  what  his  eye  saw,  living,  speaking,  and  acting. 
When  we  add,  that  these  were  accompanied  by  the  utmost  fluency 
and  force  of  language,  a  piercing  eye,  a  countenance  deeply 
marked  with  intellect,  a  strong  emphasis,  a  voice  singular  for  its 
compass  and  melody,  an  enunciation  remarkably  clear  and  distinct, 


LIFE  OF  THE  AUTHOR.  49 

a  person  dignified  and  commanding,  and  gestures  graceful  and 
happy ;  we  need  not  inform  the  reader,  that  his  pulpit  efforts,  at  this 
period,  possessed  every  characteristic  of  animated  and  powerful 
eloquence.  Many  instances  of  its  effects  upon  large  audiences 
are  remembered,  and  might  easily  be  mentioned,  which  were  most 
striking  proofs  of  its  power  over  the  feelings  and  the  conscience. 

In  the  formation  of  his  sermons,  he  pursued  a  course,  in  a  great 
degree,  original.  Texts  familiar  by  common  use  among  preachers, 
to  the  minds  of  his  audience,  would  form  the  subject  of  discourses, 
new,  solemn,  and  impressive.  The  truth  to  be  illustrated  was 
often  new ;  the  arrangement  and  arguments  were  new.  the  images 
were  always  new,  and  the  thoughts  peculiarly  his  own.  The  very 
weakness  of  his  eyes,  which  occasioned  him  so  much  pain  and 
self-denial,  was,  in  some  respects,  advantageous.  He  could  not 
himself  read  the  sermons  of  others.  Religious  books  of  a  differ- 
ent class  were  read  aloud  in  his  family  on  the  Sabbath.  And 
most  rarely  indeed  was  he  permitted  to  listen  to  the  sermons  of  his 
brethren.  Thus,  deriving  no  assistance  from  the  efforts  of  others, 
he  was  compelled  to  depend  exclusively  on  the  resources  of  his 
own  intellect.  Happily  these  were  rich  and  inexhaustible.  It  is 
probably  owing  to  this  fact,  that  his  sermons  bear  the  characteristic 
stamp  of  his  own  mind ;  and  are,  throughout,  in  the  highest  sense, 
his  own.  In  this  respect,  in  a  fair  claim  to  originality  of  thought, 
of  method,  and  of  illustration,  it  is  confidently  believed,  that  the 
sermons  of  President  Dwight  need  not  shrink  from  a  comparison 
with  those  of  any  other  writer. 

In  his  extemporaneous  efforts,  though  his  fancy  was  ever  visibly 
active,  still  it  was  controlled  by  judgment  and  taste.  They  were 
indeed  more  richly  ornamented  with  imagery  than  most  of  his 
written  sermons  ;  yet  figures  were  introduced,  not  merely  because 
they  were  beautiful,  but  for  the  purpose  of  illustration  or  impres- 
sion. His  own  views  of  the  duty  of  a  minister  of  Christ,  in  this  re- 
spect, are  happily  conveyed  in  several  of  the  discourses  in  these 
volumes ;  and  still  more  fully  in  some  of  his  occasional  sermons. 
He  considered  him  bound  to  forget  himself,  and  remember  nothing 
but  the  purpose  for  which  he  is  sent :  the  salvation  of  his  hearers. 
Every  attempt  at  display,  every  attempt  to  exhibit  his  own  talents, 
or  taste,  or  fancy,  or  learning,  in  a  preacher,  was,  in  his  view,  an 
obvious  prostitution  of  his  office  to  private  and  unhallowed  pur- 
poses. His  rules  and  his  conduct  were  in  this  respect  harmonious. 

After  his  appointment  to  the  office  of  professor  of  theology,  in 
1805,  when  he  began  steadily  to  employ  an  amanuensis,  he  turned 
his  attention  more  to  writing  his  sermons  at  length.  The  frequent 
calls  upon  him  to  preach  at  different  places,  on  extraordinary  oc- 
casions, and  a  disposition  to  render  his  systematic  discourses  to  the 
students  as  nearly  correct  and  perfect  as  possible,  probably  had 
influence  with  him  in  the  adoption  of  this  course.  His  Systematic 
Sermons  had  cost  him  much  labour  and  research.  They  were  fa- 

VOL.  I.  7 


50  LIFE  OF  THE  AUTHOR. 

vourite  discourses  with  the  public  at  large,  and  with  his  pupils ; 
many  of  whom  took  notes  of  them  every  Sabbath.  He  thought, 
if  they  possessed  the  merit  ascribed  to  them,  that  they  ought  to  be 
written  out.  Other  considerations  also  had  their  weight.  He  ob- 
served an  increasing  attachment,  in  some  parts  of  the  country,  to  a 
florid  and  highly  embellished  style  of  composition :  in  his  own 
view,  owing  to  a  vitiated  taste ;  involving  a  substitution  of  orna- 
ment for  thought,  and  of  sound  for  sense  ;  and  wholly  subversive 
of  the  very  end  of  preaching.  This  mode  of  writing  was  gaining 
popularity  among  his  own  pupils ;  and  he  felt  desirous,  as  far  as 
possible,  to  counteract  it.  Knowing  the  efficacy  of  a  teacher's 
example  on  the  conduct  of  those  under  his  care,  he  determined 
carefully  to  avoid  every  thing  of  this  nature  in  his  own  discourses ; 
and  to  subject  his  mind,  naturally  fond  of  imagery,  to  a  severer 
discipline  than  it  would  submit  to  in  the  moment  of  extemporane- 
ous effort. 

The  discourses  in  these  volumes  obviously  required,  in  this  re- 
spect, as  well  as  in  others,  peculiar  care.  Their  primary  object  is 
to  explain  and  prove  the  great  truths  of  theology ;  and  their  se- 
cond, to  enforce  them  on  the  conscience,  and  show  their  practical 
influence  on  the  heart  and  life.  They  are  not  merely  theological 
lectures  ;  but  are,  in  the  strictest  sense,  sermons.  Yet,  as  the  pur- 
pose in  the  body  of  each  discourse  is  the  discovery  of  truth,  the 
use  of  figurative  language,  except  for  illustration,  would  there  have 
been  improper.  In  the  application,  it  might  be  admitted  to  en- 
force and  enhance  it.  The  reader  will,  we  think,  admire  the  good 
sense  displayed  in  this  particular.  In  the  division  of  the  subject 
he  will  never  find  figurative  language  introduced.  The  body  of 
the  discourse,  if,  as  is  most  commonly  the  case,  the  subject  be 
merely  argumentative,  is  almost  equally  destitute  of  it.  If,  how- 
ever, it  be  a  subject  rather  requiring  description  and  enhancement 
than  proof;  as  in  the  discourses  on  heaven,  on  the  holy  angels,  on 
the  creation  of  the  earth  and  of  man,  on  the  resurrection,  the  last 
judgment,  and  the  future  happiness  of  the  righteous ;  it  will  be  seen 
that  the  author's  mind  rises  with  his  subject.  Having  heard  those 
discourses  to  which  we  have  just  now  referred,  we  have  ever 
viewed  them  as  distinguished  models  of  sacred  eloquence. 

The  series  of  Theological  Sermons  was  written  out  at  the  close 
of  1809.  After  completing  it,  he  wrote  out  many  of  his  miscella- 
neous sermons,  both  doctrinal  and  practical.  These  were  inten- 
tionally less  pruned  than  the  former,  but  more  so  than  his  earlier 
efforts.  There  is  little  reason  to  doubt,  that  these,  should  they 
ever  be  published,  will  prove  more  entertaining,  to  the  mass  of 
readers,  than  the  discourses  in  these  volumes.  They  discover 
equal  talent,  present  a  greater  variety  of  subject  and  of  manner, 
and  usually  require  less  mental  exertion  in  the  perusal.  Among 
them  are  the  sermons  preached  on  the  Sabbath  preceding  the  Com- 
mencement, to  the  candidates  for  the  Baccalaureate.  They  were 


LIFE  OF  THE  AUTHOR,  5j 

addressed  to  his  immediate  pupils,  when  just  about  to  leave  the  in- 
stitution ;  to  bid  an  adieu  to  him  as  their  instructer,  and  to  each 
other  as  companions,  and  to  engage  in  the  busy  scenes  of  life. 
Over  their  conduct  he  had  long  watched  with  unremitting  care ; 
and  for  their  present  and  future  welfare,  he  felt  the  highest  degree 
of  solicitude.  They  contain  an  accurate  development  of  the  hu- 
man character,  and  of  the  temptations,  follies,  and  vices  of  the 
world ;  as  well  as  the  purest  moral  and  religious  sentiments,  en- 
forced with  the  feeling  and  fervency  of  parental  affection,  and  ac- 
companied by  the  parting  counsels  of  a  wise  and  experienced 
preceptor  and  friend. 

Of  the  miscellaneous  sermons  at  large,  our  limits  forbid  us  to  at- 
tempt a  delineation.  We  will  mention  one  of  them,  which  appears 
to  have  been  conceived  in  a  peculiarly  auspicious  moment ;  and 
has  been  eminently  followed  with  the  blessing  of  God.  His  stu- 
dents will  realize  that  we  intend  the  discourse  on  Jeremiah  viii. 
20  :  The  harvest  is  past,  the  summer  is  ended,  and  we  are  not  sated. 
In  two  instances,  the  delivery  of  it  was  obviously  the  commence- 
ment of  a  revival  of  religion  among  his  pupils  ;  in  the  first  of  which 
nearly  half  of  them  were  united  to  the  College  Church.  Similar 
consequences  have  been  ascribed  to  its  delivery  on  two  other  oc- 
casions, in  different  places.  Never  have  we  witnessed  effects  on 
mixed  audiences  equally  solemn  and  powerful,  from  any  sermon, 
as  in  several  instances  from  this.  Many  beside  his  pupils  ascribed 
to  it  their  first  impressions  on  religious  subjects. 

His  sermons  were  uncommonly  intelligible  to  all  classes  of  peo- 
ple. His  division  of  his  subject  was  natural,  neat,  and  easily  re- 
membered. His  style,  though  at  times  highly  ornamented  and  ele- 
vated, was  still  plain  and  perspicuous ;  and  his  delivery,  though 
occasionally  rapid,  was  clear  and  distinct.  Owing  to  these  quali- 
ties, the  illiterate,  and  persons  of  ordinary  capacity,  were  able  to 
understand  him  without  difficulty. 

Another  characteristic  of  his  preaching  was,  a  constant  regard  to 
practical  effect.  Even  the  sermons  which  compose  these  volumes, 
the  object  of  which  was,  primarily,  to  exhibit  to  his  pupils  a  com- 
plete system  of  Christian  doctrines,  will  be  found,  in  their  applica- 
tion, to  have  this  discriminating  character.  It  was  impossible  for 
him  to  enter  the  desk  but  as  the  herald  of  reconciliation.  He  could 
not  fail  to  discover  his  affecting  sense  of  the  greatness  of  the  Being 
who  sent  him,  or  of  the  infinite  importance  of  the  message  which 
he  brought.  And  his  most  obvious  purpose  was  to  accomplish  the 
salvation  of  those  to  whom  it  was  delivered. 

It  is  believed,  on  the  best  evidence,  that  this  purpose  was,  to  an 
unusual  extent,  accomplished  by  his  preaching.  Immediately  be- 
fore the  commencement  of  his  presidency,  the  College  Church, 
among  the  students,  was  almost  extinct ;  it  came  at  last  to  consist 
of  only  two  members,  and,  soon  after  his  accession,  it  dwindled  to 
a  single  person.  During  the  greater  part  of  his  continuance  m  of- 


52  LIFE  OF  THE  AUTHOR 

fice  it  embraced  at  least  one  fourth;  in  various  instances  one  third; 
and  in  one,  upwards  of  one  half  of  the  students.  Perhaps  no  ob- 
ject of  contemplation  afforded  him  higher  pleasure,  towards  the 
close  of  life,  than  the  number  of  his  pupils  who  had  become,  or 
were  intending  to  become,  preachers ;  especially  when  he  remem- 
bered how  frequently  the  labours  of  the  former  had  been  crowned 
with  success. 

In  the  performance  of  the  other  exercises  of  public  worship,  he 
greatly  excelled.  His  manner  of  reading  the  Scriptures,  and  sa- 
cred poetry,  was  peculiarly  happy  and  impressive.  In  the  appro- 
priateness, variety,  fluency,  copiousness,  fervency,  and  elevation  of 
prayer,  as  it  regarded  subjects,  sentiment,  and  language,  he  was 
nearly  without  a  rival.  Entirely  free  from  form,  from  tiresome  re- 
petition, and  from  lukewarmness,  and  under  the  influence  of  the 
deepest  abasement  and  prostration  of  soul,  his  heart  appeared  to 
be  melted,  and  "  his  lips  to  be  touched  as  with  a  live  coal  from  off 
the  altar,"  when  he  was  engaged  in  this  sublime  and  delightful  duty. 

But  his  usefulness  as  a  minister  was  not  confined  to  his  labours 
in  the  pulpit.  He  was  emphatically  the  friend,  the  counsellor,  and 
the  guide  of  his  younger  brethren  in  the  sacred  profession.  In  the 
language  of  one  of  his  pupils,  "  He  was,  indeed,  a  father  to  New- 
England — her  moral  legislator.  His  life  is  an  era  in  her  history, 
To  the  churches  of  his  persuasion  in  that  country,  he  was  a  guar- 
dian, a  friend,  a  counsellor.  In  the  hour  of  trial,  they  found  sup- 
port in  his  firmness,  assistance  in  his  wisdom,  and  encouragement  in 
his  prayers.  As  a  peacemaker,  he  was  eminently  blessed ;  for  his 
advice  was  asked,  and  given  in  the  spirit  of  Christian  humility  and 
justice."  Great  numbers  of  the  clergy  had,  first  or  last,  been  his 
pupils  :  he  had  been  their  friend  and  adviser,  as  well  as  their  in- 
structer ;  and  they  felt  the  most  implicit  confidence  in  his  disposi- 
tion, and  his  capacity,  to  assist  them  in  their  embarrassments  and 
difficulties.  For  this  purpose  they  resorted  to  him  with  perfect 
freedom,  and  were  received  with  the  utmost  kindness  and  respect. 
He  entered  at  once  into  their  interests  and  feelings ;  and  the  ser- 
vices which  he  rendered  them  were  numerous  and  important.  Ha- 
ving the  advantage  of  long  observation  and  experience,  an  exten- 
sive acquaintance  with  the  state  of  the  country,  and  the  character, 
wants,  and  condition,  of  its  inhabitants ;  and  being  the  centre  of  ap- 
plication for  the  supply  of  instructers,  both  literary  and  religious, 
for  a  wide  extent  of  country  •,  he  was  able  to  adapt  his  opinions  to 
the  exigencies  of  the  various  cases  in  which  he  was  consulted ;  and 
to  furnish  those  who  sought  it  with  employment  and  support.  Few 
imagine  how  many  parishes  in  New-England,  New- York,  and  else- 
where, have,  through  his  agency,  been  furnished  with  clergymen. 

In  short,  his  character,  as  a  preacher,  may  be  summed  up  in  the 
language  of  the  writer  last  alluded  to :  "  While  he  '  shunned  not 
to  declare  the  whole  counsel  of  God,'  he  strengthened  his  argu- 
ments by  illustrations  from  the  history  of  nations,  and  the  biography 


LIFE  OF  THE  AUTHOR.  53 

of  individuals.  His  application  of  Scripture  doctrines  and  texts  to 
the  ever-varying  aspect  of  human  life ;  his  insight  into  the  ground- 
work of  character,  and  the  motives  to  action ;  his  admirable  sketch- 
es, as  it  were,  with  the  very  pencil,  and  in  the  very  colouring  of  the 
inspired  writers,  distinguished  him  from  the  mere  commentator  on 
texts,  and  the  sentimental  moralist.  Of  his  eloquence,  as  with  most 
other  great  orators,  few  can  judge  correctly,  but  those  who  have 
heard  him.  They  will  never  forget  him,  either  in  this  world  or 
the  next.  To  simplicity  in  manner  and  matter,  he  added  dignity; 
to  ease,  he  added  energy ;  to  fervour,  he  added  humility.  Preach- 
ing too  often  seems,  with  ministers,  the  work  of  a  day  or  an  hour ; 
but  with  him  it  was  the  work  of  Eternity.  He  preached  as  a  sin- 
ner and  dying  man  himself;  he  preached  as  in  the  presence  of  God, 
and  of  the  spirits  of  just  men  made  perfect ;  he  preached  as  though 
he  saw  his  crown  of  glory  ever  before  him ;  as  though  he  heard  the 
Saviour  saying,  "  Well  done,  good  and  faithful  servant,  enter  thou 
into  the  joy  of  thy  Lord."  "  His  sermons  were  not  adorned  with 
as  many  decorations  of  taste  and  ornaments  of  imagination  as  those 
of  some  other  distinguished  pulpit  orators.  But  in  the  primary 
qualities  of  real  eloquence,  his  sermons  were  eminently  rich :  in 
powerful  appeals  to  the  heart,  in  vivid  pictures  of  vice  and  virtue, 
sketched  from  the  life ;  in  awful  denunciation ;  in  solemn  remon- 
strance ;  in  fervent  intercession." 

It  remains  only  to  view  President  Dwight,  as  a  man,  in  the  vari- 
ous walks  of  private  life,  exhibiting  the  virtues  which  peculiarly 
adorn  that  interesting  station.  And  perhaps,  no  part  of  the  task 
which  has  been  undertaken  in  this  account,  has  been  more  difficult 
of  execution.  "  It  is  rare,"  says  Professor  Silliman,  who  had  been 
long  and  intimately  acquainted  with  him  in  private  as  well  as  in 
public  life,  "  that  a  man  so  great  and  splendid  in  the  public  eye,  is 
in  private  life  so  desirable  :  for  to  his  particular  friends,  his  society 
was  delightful,  and  the  only  effect  of  long  and  intimate  acquaintance 
with  him  was,  to  exact  towards  him  every  sentiment  of  respect,  ad- 
miration, and  affection."  "  In  the  domestic  and  social  circle,"  says 
another  of  his  pupils,  "  Dr.  Dwight  will  ever  be  remembered  with 
the  tenderest  affection,  and  the  most  sincere  regret."  "  In  private 
society,"  says  a  third,  "  Dr.  Dwight  possessed  uncommon  powers 
to  please  and  to  instruct.  With  an  inexhaustible  stock  of  know- 
ledge on  almost  every  subject,  and  an  ease  of  communication  to 
which  a  parallel  can  hardly  be  found,  he  easily  accommodated  his 
remarks  to  the  character  and  means  of  improvement  of  those  with 
whom  he  conversed ;  and  seldom  failed  to  excite  the  highest  re- 
spect and  admiration.  From  the  weakness  of  his  eyes,  and  his  con- 
sequent inability  to  employ  himself  much  in  reading,  except  by 
the  assistance  of  others,  he  was  led  to  devote  more  of  his  time  to 
the  society  of  his  friends,  than,  perhaps,  in  other  circumstances,  he 
would  have  judged  expedient.  He  ever  considered  the  diversi- 
fied conversation  of  a  social  circle,  as  affording  the  most  rational, 


54  LIFE  OF  THE  AUTHOR. 

and,  at  the  same  time,  the  most  entertaining  of  all  amusements.'- 
"  A  disappointment  (says  a  fourth)  is  often  felt,  on  our  introduction 
to  men  who  have  attained  eminence  for  talents  and  piety.  By 
habits  of  seclusion  and  abstraction,  they  have,  perhaps,  lost  the 
ability  to  mingle  with  interest  in  the  concerns  of  the  passing  day. 
It  was  not  so  with  President  Dwight.  In  his  manners  he  was,  in 
the  highest  degree,  dignified,  affable,  and  polite.  Like  Johnson, 
he  shone  in  no  place  with  more  distinguished  splendour,  than  in 
he  circle  of  the  friends  he  loved ;  when  the  glow  of  animation 
lighted  up  his  countenance,  and  a  perpetual  stream  of  knowledge 
and  wisdom  flowed  from  his  lips.  As  his  had  been  a  life  of  obser- 
vation and  reflection,  rather  than  of  secluded  study,  his  acquisi- 
tions were  all  practical ;  they  were  all  at  hand,  ready  to  enrich  and 
adorn  his  conversation.  In  theology  and  ethics,  in  natural  philo- 
sophy and  geography,  in  history  and  statistics,  in  poetry  and  phi- 
lology, in  husbandry  and  domestic  economy,  his  treasures  were 
equally  inexhaustible.  Interesting  narration,  vivid  description, 
and  sallies  of  humour;  anecdotes  of  the  just,  the  good,  the  generous, 
the  brave,  the  eccentric ;  these  all  were  blended  in  fine  proportions 
to  form  the  bright  and  varied  tissue  of  his  discourse.  Alive  to  all 
the  sympathies  of  friendship,  faithful  to  its  claims,  and  sedulous  in 
performing  its  duties,  he  was  beloved  by  many  from  early  life, 
with  whom  he  entered  on  the  stage,  and  whom,  as  Shakspeare 
says,  he  "  grappled  to  his  soul  with  hooks  of  steel."  It  is  no 
small  proof  of  his  amiableness,  that  all  who  gained  the  most  inti- 
mate access  to  him,  whether  associates,  or  pupils,  or  amanuenses, 
admired,  revered,  and  loved  him  most." 

These  various  testimonies,  written  by  so  many  different  persons, 
all  having  the  best  means  of  judging,  while  they  evince  his  excel- 
lence in  private  life,  also  show  how  impossible  it  must  be,  in  a 
sketch  like  the  present,  to  give  an  adequate  view  of  the  character 
of  a  man  so  greatly  distinguished  in  every  public  station  which 
he  was  called  to  occupy ;  so  justly  admired  in  the  circle  of  his 
friends  ;  and  so  tenderly  beloved  in  the  bosom  of  his  own  family. 

The  purity  of  his  sentiments  and  language  was  equally  remark- 
able and  exemplary.  In  conversation,  he  not  only  observed  the 
strictest  delicacy  himself,  in  his  remarks,  and  allusions,  and  anec- 
dotes ;  but,  by  an  influence  at  once  silent  and  perceptible,  induced 
every  one  else  to  do  the  same.  The  same  is  true  of  his  writings. 
It  is  believed,  that  in  the  whole  of  his  voluminous  works  there  can- 
not be  found  a  single  sentence  which  is  not  consistent  with  the  most 
refined  purity.  Nor,  after  an  intimate  acquaintance  of  more  than 
forty  years,  is  the  instance  recollected  in  which  he  has  been  heard 
to  utter  an  expression,  or  thought,  which  would  have  excited 
the  apprehensions  of  innocence,  or  wounded  the  ear  of  female 
sensibility. 

He  was,  from  infancy,  distinguished  for  the  most  conscientious 
regard  to  truth.  This  was  obvious  in  every  day's  conversation. 


LIFE  OF  THE  AUTHOR.  55 

He  never  allowed  himself  to  exaggerate,  nor  in  any  degree  to  mis- 
represent. In  no  situation,  whether  surprised  by  strong  tempta- 
tion, or  urged  by  the  most  pressing  necessity,  would  he  sanction 
the  slightest  deviation  from  absolute  verity.  Equally  sincere  was 
he  in  his  professions.  The  kindness  and  services  which  he  ren- 
dered, always  exceeded  the  expectations  which  he  had  intention- 
ally raised.  He  had  too  much  self-respect  to  keep  any  man  in 
the  dark  as  to  his  opinions  or  principles.  He  entertained  none 
which  he  was  not  willing  to  communicate  to  the  world,  and  his 
declarations  concerning  them  were  mathematically  true. 

No  less  was  he  remarkable  for  the  most  scrupulous  regard  to 
decorum.  His  manners  were  those  of  the  polished  gentleman — 
characterized  by  ease,  grace,  and  dignity.  There  was  no  distance, 
no  reserve,  no  visible  consciousness  of  superior  intellect.  His  po- 
liteness was  not  a  mere  exterior.  It  was  the  great  law  of  kind- 
ness, "  Thou  shall  love  thy  neighbour  as  thyself,"  exemplified  in 
his  daily  intercourse  with  those  around  him.  It  was,  thus,  univer- 
sal— appearing  in  his  countenance,  his  conversation,  and  his  con- 
duct, exhibited  equally  towards  persons  of  every  condition,  and  de- 
licately regarding  the  characters,  the  circumstances,  the  feelings, 
and  the  prejudices  of  those  who  were  present.  All  men  were  easy 
and  happy  in  his  company.  Amidst  all  his  avocations  and  labours, 
he  was  ever  ready  to  attend  to  the  calls  of  hospitality,  of  civility, 
and  of  friendship ;  calls  which  were  multiplied  upon  him  to  an  un- 
precedented degree,  but  which  were  never  suffered  to  pass  by  un- 
needed.  The  courteousness  of  his  manners  was  exemplified  in 
his  intercourse  with  the  poor  and  the  humble,  as  well  as  with  those 
in  more  elevated  stations,  by  his  treating  them  at  all  times  with 
kindness,  listening  to  their  wants,  and,  as  far  as  lay  in  his  power 
administering  to  their  necessities. 

His  charities  were  unceasing,  and,  in  proportion  to  his  resources, 
rarely  surpassed.  The  beggar  at  the  door  never  went  empty 
away.  Those  who  suffered  in  silence,  he  continually  sought  out, 
and  sent  them  unsolicited  relief.  Those  whom  the  providence  of 
God  had  suddenly  impoverished,  never  applied  to  him  for  help  in 
vain.  To  religious  charities,  to  the  education  of  young  men  of 
piety,  to  the  distribution  of  Bibles,  to  the  support  of  missions,  to 
the  assistance  of  destitute  churches,  he  loved  peculiarly  to  contri- 
bute. The  only  privilege  of  the  affluent  which  he  coveted,  was 
the  good  which  they  might  do  with  their  wealth,  and  the  pleasure 
which  they  might  enjoy  in  doing  it. 

No  man  ever  loved  his  friends  with  more  sincerity  or  constancy, 
or  with  wanner  affection.  His  house,  his  hand,  and  his  heart, 
were  always  open  to  welcome  them.  He  never  deserted  them  in 
distress,  or  because  they  were  the  objects  of  reproach  and  calum- 
ny. Instead  of  this,  he  chose  rather  to  withdraw  from  those  who 
attacked  them,  however  numerous,  or  wealthy,  or  powerful.  To 
their  failings  he  was  kind — never,  by  even  a  remote  allusion,  giv 


56  LIFE  OF  THE  AUTHOR. 

ing  others  reason  to  suppose  that  he  observed  them.  Their  ex- 
cellencies he  loved  to  acknowledge.  The  characteristics,  in  his 
view,  which  ought  especially  to  govern  in  the  choice  of  intimate 
friends,  were  not  talents,  nor  learning,  nor  wealth,  nor  influence, 
nor  polish/  nor  fashion :  they  were  sincere  affection,  tried  personal 
worth,  and  refinement  of  the  mind.  In  this  respect  few  have  been 
more  happy.  In  his  intercourse  with  his  friends  and  with  others, 
all  his  purposes  were  kind,  and  generous,  and  honourable.  He 
would  not  condescend  to  wear  disguise,  nor  to  associate  with  those 
before  whom  it  was  necessary. 

Personal  independence,  and  decision  of  character,  were  in- 
wrought in  the  very  texture  of  his  mind.  He  was  afraid  of  no  man. 
The  history  of  his  life  presented  no  vulnerable  points,  and  he 
knew  that  reproach  and  slander  could  not  do  him  injury.  While 
he  received  intelligence  and  advice  from  every  quarter,  and  would 
change  his  purpose  if  a  sufficient  reason  was  given  ;  yet,  without 
such  a  reason,  no  influence  nor  entreaties,  no  flattery  nor  threats, 
could  induce  him  to  change  it.  His  purpose  was  his  duty.  Mo- 
tives of  a  higher  nature  than  any  which  present  objects  can  afford, 
led  him  to  embrace  it,  and  no  other  motives  could  prompt  him  to 
relinquish  it.  For  this,  he  was  ready  at  all  times,  if  it  became  ne- 
cessary, to  sacrifice  the  objects  which  are  usually  most  valued :  the 
friendship  of  any  friend ;  the  civilities  and  courtesy  of  the  rich,  the 
fashionable,  and  the  powerful ;  and  the  applause  of  the  many.  The 
formation  of  his  opinions  on  religious  subjects,  he  appeared  ever 
to  consider  as  a  transaction  exclusively  between  God  and  himself. 
Aiming  to  leave  other  things  wholly  out  of  view,  he  resorted  to  the 
Bible  as  the  perfect  standard  of  faith,  and  as  absolutely  obligatory 
on  the  conscience  ;  believing  that  his  own  mind  was  darkened  by 
many  errors,  and  needed  the  illumination  of  the  Spirit  of  light. 
Various  opinions,  ardently  embraced  when  a  youth,  he  afterwards 
relinquished,  from  a  conviction  that  they  were  unfounded.  His 
sentiments,  on  all  important  religious  subjects,  will  be  found  in 
these  volumes.  What  he  believed  to  be  true,  he  would  preach,  in 
all  the  extent  in  which  he  received  it,  leaving  the  consequences 
with  God.  His  views  of  Christian  Catholicism,  and  of  the  import- 
ance of  truth,  will  be  found  in  several  of  the  following  sermons. 
His  feelings,  and  conversation,  and  conduct,  towards  those  who 
differed  from  him,  were  evangelically  liberal.  Virtue  he  described 
as  "  voluntary  obedience  to  truthf  and  vice,  as  "  voluntary  obe- 
dience, to  error."  He  held  the  Scriptures  to  be  a  plain  intelligible 
revelation  of  the  will  of  God ;  and  every  man  who  has  them,  to  be 
equally  responsible  for  his  faith  as  for  his  practice.  No  considera- 
tions would  induce  him  to  be  civil  to  error,  as  such ;  or  to  narrow 
the  distinction  between  error  and  truth.  While  he  treated  those 
whom  he  believed  to  embrace  errors  (even  fundamental  ones)  with 
kindness  ;  on  all  proper  occasions,  he  exposed  their  errors  without 
hesitation  and  without  fear.  The  value  of  their  applause  and  their 


LIFE  OF  THE  AUTHOR.  57 

friendship  was  "  less  than  nothing,"  in  comparison  with  the  value  of 
truth,  and  of  a  clear  conscience  before  God. 

All  who  have  attempted  to  draw  his  character  have  mentioned 
him  as  eminently  disinterested.  Few  men  have  originated  more  nu- 
merous orj  more  important  institutions  or  measures.  Yet  it  is  be- 
lieved, that  in  no  instance  whatever  was  he  even  suspected  to  con- 
nect a  private  selfish  end,  his  own  personal  benefit,  or  the  ad- 
vancement of  any  member  of  his  family,  with  that  which  was 
avowed  and  ostensible.  The  purposes  which  he  professed  were 
the  only  purposes  he  had  in  view.  To  accomplish  them,  he  could 
not  stoop  to  management  and  finesse.  They  were  honourable  pur- 
poses. He  declared  them  with  the  sincerity  of  truth,  and  pursu- 
ed them  with  the  dignity  of  virtue.  So  perfectly  known  was  his 
character  in  this  respect,  that  the  instance  probably  cannot  be 
named,  in  which  any  man  ventured  to  approach  him  for  his  assist- 
ance in  a  manner  which  was  not  direct  and  honourable. 

The  love  of  money  appears  to  have  had  no  influence  over  his 
mind.  He  viewed  wealth  not  as  a  blessing  in  itself,  but  in  the  good 
which  it  enabled  its  possessor  to  do  to  himself,  his  family  and  others. 
He  had  a  right  "  to  eat  and  to  drink,  and  to  enjoy  the  good  of  his 
labour  under  the  sun,"  and  to  make  adequate  provision  for  his  fa- 
mily ;  but  the  residue  was  vested  in  his  hands  to  promote  the  well- 
being  of  his  fellow-men.  These  were  his  principles.  Were  the 
amount  of  property  that  he  relinquished  for  the  benefit  of  the  In- 
stitution over  which  he  presided  to  be  stated,  those  who  know  how 
limited  were  his  resources,  would  view  the  degree  in  which  they 
were  reduced  by  his  liberality  as  literally  romantic. 

His  temper  was  ardent  and  natively  impetuous,  but  under  the  dis- 
cipline of  kindness  and  of  principle  it  had  been  chiefly  subdued. 
If  its  impetuosity  was  ever  manifested,  it  was  against  conduct  which 
was  base  and  dishonourable.  If  at  any  time,  through  misinforma- 
tion, he  had  been  led  to  form  incorrect  views  of  men  or  of  conduct ; 
when  convinced  of  it,  no  man  more  cheerfully  retracted  his  error. 
His  ardour  was  daily  conspicuous  in  his  friendships,  his  love  of  rec- 
titude, and  his  zeal  in  doing  good.  Though  ardent,  he  was  amia- 
ble and  affectionate,  and  possessed  an  almost  child-like  simplicity 
and  tenderness  of  heart.  Never  have  we  known  the  individual, 
whose  feelings  were  more  uniformly  or  more  powerfully  excited  by 
the  recital  of  a  tale  of  distress,  of  a  kind  and  honourable  action,  or 
of  an  account  of  the  triumphs  of  the  cross. 

The  interest  which  he  took  in  the  great  and  splendid  Christian 
charities  which  characterize  the  present  era,  was  extinguished  only 
with  the  lamp  of  life.  While  able  to  converse,  the  establishment, 
labours,  and  success  of  Bible  Societies  and  Missionary  Societies, 
maintained  their  hold  upon  his  heart.  Such  was  the  excitement 
which,  from  time  to  time,  during  the  few  last  days  of  his  life,  the 
accounts  of  their  success  produced  upon  his  mind,  that  it  was  suffi- 
cient for  the  moment  to  control  the  influence  of  his  disease  ;  to  bring 

VOL.  I.  8 


58  LIFE  OF  THE  AUTHOR. 

back  his  thoughts,  occasionally  bewildered  by  the  intenseness  of 
his  sufferings,  to  entire  collectedness  ;  and  to  enable  him  to  give 
vent  to  his  feelings  in  the  lively  and  animated  language  of  fervent 
and  pious  gratification. 

In  the  nearest  relations  of  private  life,  President  Dwight  was  an 
example  of  almost  all  that  is  excellent  and  praiseworthy.  As  a 
son,  he  manifested  towards  his  parents,  on  all  occasions,  the  most 
dutiful  and  cheerful  obedience  and  the  most  reverential  affection. 
So  true  is  this  remark,  that  his  mother  declared,  a  short  time  before 
her  death,  that  she  did  not  know  the  instance  in  which  he  ever  dis- 
obeyed a  parental  command,  or  failed  in  the  performance  of  ajilial 
duty.  As  a  husband  and  a  father,  his  life  was  eminently  lovely. 
It  was  an  uniform  display  of  conjugal  affection  and  paternal  ten- 
derness :  a  daily  exemplification  of  the  great  principle  of  benevo- 
lence, "  It  is  more  blessed  to  give  than  to  receive."  His  highest 
earthly  enjoyment  was  found  at  the  fireside,  in  the  bosom  of  his  fa- 
mily. Their  happiness  was  his  own ;  and  to  promote  it,  no  exer- 
tions were  too  great.  As  a  brother,  it  has  been  seen  he  was  affec- 
tionate and  generous ;  supplying  to  his  numerous  brothers  and  sisters, 
as  far  as  the  nature  of  things  would  admit,  the  severe  loss  they  had 
sustained  in  the  morning  of  their  lives,  in  the  death  of  an  excellent 
father.  As  a  friend  and  neighbour,  let  the  united  testimony  of  the 
various  communities  in  which  at  different  periods  of  his  life  he  re- 
sided, give  his  character.  Rarely  indeed  does  an  instance  occur, 
in  which  the  influence  of  individual  example  has  been  more  bene- 
ficially experienced.  It  was  not  merely  that  he  was  kind  to  his 
neighbours,  polite  and  hospitable  to  strangers,  and  charitable  to  the 
poor ;  and  that,  as  far  as  in  him  lay,  he  followed  peace  with  all  men: 
there  was  a  moral  charm  that  uniformly  surrounded  him,  which  was 
felt  in  every  circle,  and  spread  its  benign  influence  through  the  re- 
gion in  which  he  dwelt. 

His  sentiments  with  regard  to  personal  religion,  are  every  where 
unfolded  in  the  following  work ;  but  especially  in  the  sermon  on 
the  Nature  of  Faith ;  in  those  on  Regeneration  ;  and  in  those  on 
the  Two  Great  Commandments.  We  have  met  with  no  other  ac- 
count of  these  subjects,  which  has  appeared  to  us  equally  definite 
and  satisfactory.  Religion  he  viewed  as  having  its  seat  only  in  the 
heart ;  and  himself,  and  all  men,  by  nature,  as  entirely  destitute  of 
it ;  and  remaining  so  voluntarily  until  renewed  by  God  the  Holy 
Ghost.  Wherever  it  existed,  he  supposed  it  to  be  comprehended 
in  love  ;  and  proved  to  exist  only  by  the  fruits  of  love  visible  in 
the  life.  His  views  of  his  own  attainments  as  a  Christian  were  un- 
affectedly humble.  On  this  subject  he  was  reluctant  to  converse ; 
conceiving  that  real  piety  is  unostentatious,  and  that  mere  profes- 
sions are  of  little  value.  Rarely,  if  ever,  has  he  been  known  to 
mention  it  when  numbers  were  present ;  and  not  often  before  a 
single  Christian  friend.  He  never  spoke  of  himself  as  a  Christian. 
His  humility  in  this  respect  was  striking  in  his  sermons  and  his 


LIFE  OF  THE  AUTHOR.  59 

prayers :  when  speaking  of  the  Christians  present,  never  including 
himself  among  them.  His  declarations  on  this  subject,  in  health 
and  in  sickness,  always  were,  that  he  did  not  know  that  he  had  any 
personal  interest  in  the  mediation  of  Christ ;  that  the  promises  of  the 
Gospel  were  great  and  glorious ;  that  he  was  usually  free  from  dis- 
tressing doubts  and  apprehensions  ;  and  that  his  hopes  were  often 
bright  and  supporting.  He  loved  retirement  for  religious  medita- 
tion, self-examination,  and  secret  prayer ;  and  spent,  it  is  believed, 
a  portion  of  every  day  in  the  discharge  of  these  duties.  His  pray- 
ers in  the  family  and  in  public  exhibited,  so  far  as  the  human  mind 
can  judge,  unusual  evidence  of  contrition,  self-abasement,  trust,  re- 
signation, gratitude,  and  love.  We  have  not  known  the  individual 
whose  powers  to  instruct,  or  to  interest,  in  conversation,  were  supe- 
rior to  his  ;  yet  it  was  his  highest  pleasure  to  converse  on  religious 
subjects,  and  where  propriety  permitted  it,  on  experimental  reli- 
gion. Such  was  the  state  of  his  thoughts  and  feelings  at  all  times 
in  company,  that  his  mind  seemed  willing  to  enter  on  the  contem- 
plation of  religion  at  every  opportunity.  It  was  not,  however, 
mere  speculation.  It  was  a  living  exhibition  of  the  various  affec- 
tions of  piety  and  benevolence  as  they  came  warm  from  the  heart. 

His  life  was  a  steady  course  of  cheerfulness,  as  well  as  of  sub- 
mission ;  and  this,  under  trials  well  calculated  to  determine  the 
character.  Probably  no  man,  without  actual  experience,  can 
realize  how  great  a  trial  of  patience  it  is  to  endure  pain  in  the 
eyes  every  day  for  more  than  forty  years,  uninterrupted  except  by 
the  hours  of  sleep,  and  often  intense  and  agonizing ;  to  be  depri- 
ved by  it,  for  weeks  together,  of  a  great  part  of  his  necessary 
sleep  ;  to  be  cut  off,  absolutely,  from  the  pleasure  of  reading  ; 
and  to  be  continually  threatened  by  it  with  blindness,  and,  occa- 
sionally, with  apoplexy.  Not  only,  however,  did  he  not  murmur 
nor  repine — he  was  resigned.  He  was  more — he  was  universally 
cheerful  and  happy ;  and  always  ready  to  contribute  to  the  hap- 
piness of  those  around  him.  He  chose  rather  to  remember  his 
blessings  than  his  afflictions ;  and  felt  that  he  had  not  deserved  the 
least  mercy.  Nay,  his  very  afflictions  he  viewed  as  among  his 
greatest  blessings. 

Death  often  invaded  his  peace.  He  lost  a  father  in  the  prime 
of  life  and  usefulness,  whom  he  ever  mentioned  with  the  highest 
reverence ;  three  brothers,  at  the  age  of  manhood,  whom  he  ten- 
derly lamented  ;  a  mother,  endeared  to  him  by  every  consideration 
which  could  affect  the  heart  of  filial  piety  ;  two  sisters,  for  whom 
he  felt  no  ordinary  warmth  of  attachment ;  and  a  son,  a  youth  of 
fine  promise,  at  the  age  of  nineteen,  just  after  he  had  completed  his 
education.  The  effect  of  these  repeated  strokes  was  obviously 
such  as  a  Christian  should  desire.  Their  evident  tendency  was  to 
soften  the  heart,  to  subdue  the  will,  to  loosen  the  attachment  to  ter- 
restrial good,  to  enliven  the  conscience,  and  to  assist  the  soul  in  its 
assumption  of  the  heavenly  character.  This  was  peculiarly  obser- 


60  UFE  OF  THE  AUTHOR. 

vable  of  the  death  of  his  son.  It  occurred  before  the  termination 
of  a  remarkable  revival  of  religion  among  the  students  of  the  semi- 
nary ;  during  which  he  was  believed  to  have  become  possessed  of 
personal  piety.  Had  he  lived,  he  intended  to  have  been  a  clergy- 
man. He  died  at  a  distance  from  home  ;  and  his  father  did  not  ar- 
rive in  season  to  be  present  at  his  funeral.  Rarely  have  we  wit- 
nessed parental  sorrow  equally  intense  and  permanent.  Rarely 
could  he  mention  his  son  without  a  faltering  voice,  and  cheeks  suf- 
fused with  tears. 

Those  who  witnessed  his  sufferings  during  the  two  last  years  of 
his  life,  were  not  more  struck  with  their  severity,  nor  with  the  for- 
titude which  he  discovered  under  them,  than  with  the  marked  effect 
of  them  upon  his  mind.  Often,  for  months  together,  the  pain 
which  he  endured  was  not  only  unintermitted,  but,  in  .its  severest 
forms,  spasmodical.  During  the  continuance  of  these  convulsions, 
which  recurred  frequently  during  the  day,  so  intense  was  the  an- 
guish, that  the  sweat  would  roll  down  his  forehead  for  many  mi- 
nutes together  in  continued  streams.  Yet  such  was  his  fortitude, 
that  though  compelled  at  times  to  groan  from  severity  of  distress, 
he  never  once  forgot  himself  so  far  as  to  murmur  or  complain. 
But  while  these  sufferings  thus  ravaged  the  body,  and  prepared  it 
for  dissolution,  their  effect  upon  the  soul  was  obviously  salutary. 
Accustomed,  for  many  years,  to  the  daily  contemplation  of  death, 
he  now  witnessed  its  gradual  approach  with  serenity  and  peace. 
In  the  midst  of  his  sorrows  he  found  consolations  "  that  were  nei- 
ther few  nor  small."  He  grew  continually  more  and  more  hum- 
ble, gentle,  meek,  and  resigned  ;  more  and  more  disposed  to  give 
up  every  trust  but  in  his  Saviour.  Though  his  intellect  retained 
all  its  vigour,  yet  his  temper  became,  in  an  eminent  degree,  that 
of  a  lovely  child.  His  affections  were  exquisitely  tender.  Their 
native  character  seemed  entirely  gone,  and  they  resembled  the  af- 
fections of  heaven.  His  views,  his  hopes,  his  purposes,  and  his 
joys,  were  heavenly ;  and  nothing  terrestrial  seemed  to  remain,  ex- 
cept his  earthly  tabernacle,  which  was  just  ready  to  be  laid  in  the 
grave,  there  to  rest  in  hope.  When  called  to  pass  the  dark  valley, 
his  Shepherd  appeared  to  be  with  him.  His  rod  and  His  staff,  they 
comforted  him.  Though  frequently  bewildered  through  excess  of 
pain,  yet  no  distressing  fear  assailed  him.  He  saw  the  presence 
of  the  grim  Destroyer  with  tranquillity  and  hope ;  yielded  up  his 
soul  without  a  struggle ;  and,  as  we  trust  with  undoubting  confi- 
dence, found  a  glorious  welcome  into  the  "  house  not  made  with 
hands  ;  eternal  in  the  heavens." 

His  life  was  eminently  useful  and  lovely.  His  death  was  peace- 
ful and  happy  to  himself,  but  most  widely  and  deeply  lamented  by 
his  countrymen  at  large,  as  well  as  by  his  family,  his  many  friends, 
and  the  Church  of  Christ.  His  eternity,  we  trust,  will  pass  among 
angels  and  the  spirits  of  the  just,  in  their  immortal  progress  in 
knowledge,  happiness,  and  virtue. 


LIFE  OF  THE  AUTHOR.  61 

Over  the  grave  of  President  Dwight,  the  Corporation  of  the 
College  have  erected  a  neat  marble  monument,  on  which  is  the 
following  inscription  : 

Hie  Sepultus  jacet 

Vir  ille  admodum  rcverendus 

Timotheus  Dwight,  S.  T.  D.  LL.  D. 

Collegii  Yalensis  Prasses, 

et  ejusdem 
Sacrosanctae  Theologias  Professor; 

Qui 
De  Literis,  de  Religione,  de  Patria 

Optime  meritus  ; 
Maximo  suorum  et  bonorum  omnium 

Desiderio, 
Mortem  obiit, 

Die  XI.  Januar.  Anno  Domini 
MDCCCXVII. 


suae 
LXV. 

On  the  opposite  side. 
Ecclesiae  Greenfieldiensis  Pastor 

Annos  XII. 
Collegii  Yalensis  Tutor 

VI. 

Prases 

XXII. 

Senatus 

Collegii  Yalensis 

Hoc  Saxum  Ponendum 

Curavit. 


ANALYSIS  OF  THE  WORK. 


SYSTEM  OF  DOCTRINES. 
•    A«  Doctrines  of  Natural  Religion. 

.     .     a.  Existence  of  God ;  Sermon. 

.     .     .      /.  Direct  Proofs  of  it.     Mark  xii.  32.  1 

.     .     .     //.  Atheistical  Objections  and  Schemes  of  Doc-  ) 

trine  considered.     Ps.  xiv.  1 .  $ 

.     .     .   ///.  Comparative  Influence  of  Atheism  and  Chris-  ) 

tianity.     Ps.  xiv.  1 .  $ 

.     .     b.  Unity  of  God.     1  Cor.  viii.  4.  4 

.     .     c.  Attributes  of  God ; 
.     .     .      /.  Eternity,         )  p       .. 

...//.  Immutability,  $  rs'  C11>  24~ 27'  5 

.     .     .  ///.  Omnipresence, )  pg>        xi      ,__12  6 

.     .     .  IV.  Omniscience,    $ 

.     .     V.  Omnipotence,    )  ^  ... 

-,71   T    i    J      i  >  Gen.  xvn.  1.        -         -         -         7 

.     .     .    VI.  Independence,  } 

.     .     .  VII.  Benevolence ; 

.     .     .     .     I.  As  proved  by  the  Works  of  Creation  and )        ft 

Providence.     1  John  iv.  8.  £ 

.     .     .     .  II.  As  exhibited  by  Revelation.     1  John  iv.  8.          9 
.     .      VIII.  Justice.     Deut.  xxxii.  4.  10 

.     .     .  IX.  Truth.     Psalm  cxvii.  2.         -        .         -  11 

.     .     .    X.  Mercy.     Psalm  ciii.  8.  12 

.     .     .XL  Wisdom.     1  Tim.  i.  17.  -         -         -       13 

.     .     d.  Decrees  of  God.     Job  xxiii.  13.  14,  15 

.     .     e.  Sovereignty  of  God.     Jer.  x.  23.         -         -         -       16 
.     .     f.  Works  of  God  ; 
.     .     .     7.  Of  Creation, 
.     .     .     .     I.  Heaven, 

i.  Air,  *  ^ 

ii.  Starry  Heaven,      >  -       17 

in.  Supreme  Heaven,) 

iv.  Holy  Angels  ; 

i.  Their  Rank,  ^ 

ii.  Their  Attributes,        V  Col.  i.  16.         18,19 

iii.  Their  Employments, ) 

v.  Fallen  Angels.     Jude  6.  20 

....     II.  Earth; 

i.  The  Globe  itself.     Gen.  i.  1.        -  21 


64  ANALYSIS. 


Man; 

Body,  ) 

Soul,  V  Gen.  i.  26,  27.           -       22 

1.  Its  Nature,) 

2.  Soul  not  Material.     Gen.  ii.  7.  23 

3.  Soul  not  a  chain  of  Ideas  and  Ex- 


„  . 

ercises.     Gen.  ii.  7. 

.     .     .       .  Chief  End  of  Man.     1  Cor.  x.  31.  25 

II.  Of  Providence  ; 
.      I.  Probation  of  Man.     Gen.  ii.  15—  17.          -       26 

" 


,  - 


29 
30 


.     .   IV.  Sentence.     Gen.  iii.  14—19.  -       28 

.     V.  Depravity  of  Man  ; 
.     .     i.  Its  Universality, 

.     .     .     .     i.  Proved  from  Revelation  and  Facts. 

Rom.  v.  12. 

.     .    ii.  Proved  from  Man's  rejection   of  the 

Word  of  God.     Jer.  viii.  9. 

n.  Its  Degree.     Eccl.  viii.  2.  -       31 

.     .     .     in.  Its  Derivation — From  Adam.    Rom.  v.  20.    32 

.     .     .      iv.  Remarks  upon  it.     Rom.  vi.  12.  33 

.     .     VI.  Man  cannot  be  justified  by  the  Law  of)      „. 

God.     Rom.  iii.  20.  $ 
•  Doctrines  peculiar  to  the  Christian  Religion ;  or  the 

Mediatorial  System. 

a.  The  Character  of  Jesus  Christ  the  Mediator; 
.     /.  He  is  the  True  and  Perfect  God ; 

I.  He  is  spoken  of  as  such  in  the  Scriptures, 

i.  The  Names   of  God  are   there   given)       ~r 

Him.     Rom.  viii.  3,  4.  $ 

.     .     .     n.  The  Attributes,  £  of  God  are  there  ascribed  )  ,,p 
.     .     .    in.  The  Actions,      \  to  Him.  Rom.  viii.  3,  4.  $ 
.    iv.  Divine    Relations    are    there""] 

said  to  be  sustained  by  Him.     0          •••   ^ 
rv  •       ™r      \,-      •     *u  I  Rom.  vm.  /  0. 

.     .     v.  Divine  Worship   is   there  re-  >     0    .        >  37 

quired  to  be  rendered,  and  is 
actually  rendered  to  Him.      J 

.     .     II.  The  Deity  of  Chiist  is  the  only^j 

if  •  •       i 

ground    or    consistency   m    the 

scheme  of  Redemption, 
.     .    III.  The    Jews    otherwise    are    not 

chargeable  with  guilt  in  putting  ^>Rom.  vm.  )  00 

Him  to  death,     •  f      3,  4.      J  3 

.     .    IV.  The  Prophets  and  Apostles  can-  ; 

not  otherwise  be  vindicated  from 

the  sin  of  leading  mankind  into 

Idolatry, 


ANALYSIS. 


65 


40 


41 


..  V.  Objections  answered.  1  Cor.  iii.  20.  -  39 
.  .  VI.  Objections  to  the  doctrines  of  the  Unita- 

rians.    1  Cor.  iii.  20. 

.     .  VII.  Objections  to  their  manner  of  conducting 

the  Controversy.     1  Cor.  iii.  20. 

.    II.  He  is  Man.     Or  the  Incarnation  of  Christ. 

•»-»  •••  4-2 

Rom.  vm.  3. 

b.  The  Covenant  under  which  Christ  acted  :  that  of         .« 

Redemption.     Is.  liii.  10. 

c.  The  Offices  which  Christ  sustained  ; 
.     /.  His  Prophetical  Office, 

..     I.  His  Personal  Preaching  ; 

.     .     .      i.  The  Necessity  of  his  executing  the  Office  )  .. 

of  a  Preacher.     Luke  xxiv.  19.  $ 

...  ii.  The  Things  which  he  taught.  Johnvii.  46.  45 
.  .  .  in.  The  manner  of  his  Preaching.  Johnvii.  46.  46 
.  .  .  iv.  The  Consequences  of  his  Preaching.  )  ,. 

Johnvii.  46.  5 

.     .     II.  His  Preaching  by  his  Apostles  ; 
...      i.  The  Fact  that  they  preached  the  Gospel  )  .  ff 

of  Christ.     Mark  xvi.  15,  16,  20.  J 
...     n.  The  Necessity  of  their  preach-"^ 

ing  it,  Mark  1 

.  .  .  in.  The  things  which  they  preached,  >xvi.  15,  >  49 
...  iv.  The  Consequences  of  their  16,  20.) 

preaching,  J 

.     II.  His  Priestly  Office  ; 
.     .      I.  Origin,  Office,  and  Character  oH 

a  Priest,  >  Ps.  ex.  4.      50 

.     .     II.  Proofs  of  Priesthood  of  Christ,   3 
.     .   III.  His  Character  as  a  Priest.     His  Holiness  ; 
...     i.  In  what  it  was  exemplified  ; 

i.  In  his  Piety,  CHeb.  } 

ii.  In  his  Performance  of  the  Duties  •?     vii.  >  51 

which  he  owed  Mankind,  r     26.} 

iii.  In  his  Self-Govermnent.    Heb.  vii.  26.      52 
.     .     .   ii.  Its  importance  ; 

i.  To  the  Distinction  of  his  Cha-"^ 

racter,  pjek  ^ 

....     ii.  To  enable  him  to  magnify  the  I         '  f  KQ 

T  c  /"i      i  ^Vll«        >  OO 

Law  of  God,  („„      C 

....    iii.  To  give  the  necessary  efficacy 
to  his  sufferings  for  Mankind,  J 


iv.  To  his  setting  before  men  an  example  ) 

.  5 


of  righteousness.     1  John  ii.  5 
•     .     .   IV.  His  Atonement  ; 
....      i.  Its  Nature,      )  -o         ...    0  .     0« 
.     .     .     .     ii.  Its  Necessity,  J  ^m.  m.  24-26. 
VOL.  I.  9 


66  ANALYSIS. 


.     .     .    in.  Its  Reality,  "j 

.     .     .    iv.  The  manner  in  which  it  was  (Rom.  iii.  )    _ 

performed,  f24 — 26.   5  ° 

.     .     .     v.  Its  extent,  J 

.     .     .    vi.  Objections  answered.   Rom.  iii.  24 — 26.        57 
.     .     V.  Intercession  of  Christ.     Heb.  vii.  24,  25.  58 

.     ///.  His  Kingly  Office.     Eph.  i.  20—22.  -       59 

d.  The  Miracles  of  Christ.     Acts  ii.  22.  60 

e.  The  Resurrection  of  Christ. .  Acts  iii.  15.  61,  62 

f.  The  Amiableness  of  Christ  in  publishing  the  Gos-  ) 

pel  to  Mankind.     Is.  Iii.  7.  5 

g.  The  Consequences  of  Christ's  Mediation ; 
.     7.  Justification; 

.     .      I.  The  Nature  :  or  in  what  it  consists,    £  Rom.  )  „. 
.     .     II.  The  Source  :  the  Free  Grace  of  God,  \  3.  24.  $ 
.     .  III.  The  Means  :  Faith  in  Christ ; 
.     .     .      i.  Duty  of  believing.     Rom.  iii.  28.  -       65 

.     .     .     n.  Nature  of  Faith.     Rom.  iii.  28.  -       66 

.     .     .    in.  Influence  of  Faith  in  our  Justification.  ) 

•   Rom.  iii.  28.  5 

.     .     .    iv.  Reconciliation  of  Paul  and  James""!  T       "k 
on  this  subject,  I    -   "f* 

J  7  \.  .  i  \       /?  O 

.     .     .     v.  Influence  of  Works  on  our  Justin-  (  n  '    i 

24.    i 
cation,  J 

.     .     .    vi.  Justification  by  Faith  does  not  lessen  the  )  fiq 
Motives  to  obedience.     Rom.  iii.  31.  ) 

.     //.  Regeneration ; 

.     .     I.  The  Agent  in  effecting  it :  The  HOLY  GHOST  ; 

...      i.  His  Character.     Tit.  iii.  5.  -       70 

.     .     .     n.  Testimonies  to  the  Doctrine  of  the  Trinity} 

from  the  ancient  Christians,  Jews,  and  >  71 
Heathen.     Is.  xlviii.  16.  } 

.     .     .   in.  His  Agency.     Tit.  iii.  5.  72 

.     .     II.  Its  Necessity,  )  j  ,     ... 

.     .   III.  Its  Reality,     5  J 

.     .    IV.  Its  Nature.     John  iii.  3.  -       74 

.     .     V.  Its  antecedents.     Acts  xvi.  29,  30.  -       75 

.     .   VI.  Its  Attendants  generally  considered.     Eph. 

iv.  22—24. 

...      i.  Faith.     See  Sermon  66. 

.     .     .     n.  Repentance.     Matt,  xxvii.  3 — 5.  -       77 

.     .     .    in.  Love ; 

.     .     .      i.  Its  Nature,  )  ^  , 

••    17  -j          '/••.        •  ,  >  Gal.  v.  22.     78 

11.  Evidence  01  its  existence, 


iii.  Its  consistency  with  providing  peculi- 
arly for  our  own.     1  Tim.  v.  8. 
iv.  Its  consistency  with  our  seeking  salva- 
tion.    Rom.  ii.  6,  7. 


79 


80 


ANALYSIS.  67 

iv.  Complacency.     John  xiii.  34.       -        -  81 

.     .     .     .  VII.  Its  Consequences ; 

i.  Adoption.     1  John  iii.  2.  -         -  82 

ii.  Sanctification.     1  Thess.  v.  23.  -  83 

in.  Peace  of  Conscience.     John  xiv.  27.  84 

iv.  Joy  in  the  Holy  Ghost.     Rom.  xiv.  17.  85 

v.  Increase  of  Grace.  (  Prov.  iv.  )  gg  8_ 

vi.  Perseverance  unto  the  End.  \       18L      5 

.     .     .     .  VIII.  Its  Evidences ; 

i.  What  are  not  evidences.     2  Cor.  xiii.  5.  88 

.     .     .     .     -     ii.  What  are  real  evidences.     2  Cor.  xiii.  5.  89 

in.  Difficulties   attending    the   application   of)  Q» 

these  evidences  to  ourselves.    2  Cor.  xiii.  5.  $ 

SYSTEM  OF  DUTIES. 

•  A.  Duties  of  Natural  Religion. 

.     .     a.  Character  of  the  Law  of  God.     Psalm  xix.  7.  91 

.     .     b.  In  what  it  is  summed  up  ; 

.     .     .      /.  In  the  two  great  Commandments  : 

.     .     .     .      I.  The  First  Great  Commandment ; 

i.  Love  to  God.     Mark  xii.  28 — 30.          -       92 

ii.  Reverence  of  God.     Job  xxviii.  28.       -       93 

in.  Humility.     1  Peter  v.  5.  -  94 

iv.  Resignation.     Luke  xxii.  41,  42.  -       95 

.     .     .     .     II.  The  Second  Great  Commandment ; 

i.  What  it  requires.     Mark  xii.  31.  -       96 

ii.  Its  Effects  ; 

i.  On  Personal  Happiness.     Acts  xx.  35.     97 

ii.  On  Public  Happiness.     Acts  xx.  35.        98 

in.  Its  Foundation  :  Utility.     Acts  xx.  35.          99 

.     .     .    //.  In  the  Decalogue  ; 

•  •     «     .      I.  The  First  Commandment.     Ex.  xx.  3.  100 
.     .     .     .     II.  The  Second  Commandment.     Ex.  xx.  4 — 6.  101 
.     .     .     .    III.  The  Third  Commandment ; 

i.  The  Nature  of  Profaneness.    Ex.  xx.  7.     102 

n.  The  Guilt  of  Profaneness.     Ex.  xx.  7.       103 

in.  The  Danger  of  Profaneness.    Ex.  xx.  7.     104 

.     .     .     .    IV.  The  Fourth  Commandment ; 

i.  The  Perpetuity,  (  of  the  Sabbath.  ) 

ii.  The  Change,       {  Ex.  xx.  8— 11.  ]      105'  *' 

in.  Objections  answered.     Heb.  iv.  9.  107 

iv.  How  the  Sabbath  is  to  be  observed.  ) 

Is.  Iviii.  13,  14.5 

v.  Reflections  on  the  Sabbath.  Ex.  xx.  11.      109 

.     .     .     .     V.  The  Fifth  Commandment ; 

i.  Duty  of  Children.     Ex.  xx.  12.  -     110 

ii.  Duty  of  Parents.     Ex.  xx.  12.  111,112 

in.  Duty  of  Rulers.     Ex.  xx.  12.  -     113 


68  ANALYSIS. 


T  I  Ex.  xx.  15.  -     122 


.     .     .     .    iv.  Duty  of  Subjects.     Ex.  xx.  12.  -     114 

.     .     .    VI.  The  Sixth  Commandment ; 

.     .     .     .      i.  Killing ;  when  lawful. )  r, 

TM     i5'  V  Ex.  xx.  13.  115 

.     .     .     .     ii.  Murder.  3 

.     .     .     .    in.  Duelling.     Ex.  xx.  13.  -         -     116 

.     .     .     .    iv.  Suicide.     Ex.  xx.  13.  -     117 

.     .     .     .     v.  Drunkenness.     Ex.  xx.  13.  -     118 

.     .     .   VII.  The  Seventh  Commandment ; 
.     .     .     .      i.  The  Origin,    Nature,  and  Benefits   of)    -.„ 

Marriage.     Ex.  xx.  14.  5 

.     .     .     .     n.  Lewdness.     Ex.  xx.  14.  -     120 

.     .     .     .    in.  Polygamy. 
.     .     .     .    iv.  Divorce. 
.     .     .  VIII.  The  Eighth  Commandment ; 
.     .     .     .      i.  Idleness. 
.     .     .     .     ii.  Prodigality. 

.     .     .     .    m.  Fraud.     Ex."  xx.  15.  -  -     123 

.     .     .     .    iv.  Gaming.     Ex.  xx.  15.          -  -     124 

.     .     .    IX.  The  Ninth  Commandment ; 
.     .     .     .      i.  Nature  and  Importance  of  Truth.     Ex. 

xx.  16.       l25 
.     .     .     .     ii.  Nature  and  Causes  of  Lying.  Ex.  xx. 

16.        12b 
.     .     .     .    in.  Mischiefs   and  Preventives   of  Lying. 

Ex.  xx.  16.       127 

....    iv.  Slander.     Ex.  xx.  16.  -     128 

.     .     .     X.  The  Tenth  Commandment ; 
.     .     .     .      i.  Contentment.     Ex.  xx.  17.  -     129 

....     n.  Charity.     1  Tim.  vi.  17 — 19.  -     130 

.     .     .     .    in.  Avarice.     1  Tim.  vi.  9,  10.  -     131 

....    iv.  Ambition.     Rom.  xii.  16.  132 

.     c.  Man's  Inability  to  obey  the  Law  of  God.     Rom.  )     - 

viii.  17.  5 

B«  Duties  of  the  Christian  Religion. 
.     a.  Mode  of  Restoration  to  the  Spirit  of  Obedience  :  )     . » . 

By  Faith  and  Repentance.     Acts  xx.  20,  21.  5 
.     b.  Means  of  Restoration,  or  Means  of  Grace. 
.     .     /.  Ordinary  Means  of  Grace. 
...     I.  Generally  considered  ; 
.     .     .     .      i.  Proofs  that  there  are  such  Means. ) 

1  Cor.  iv.  15.5 

.     .     .     .     ii.  What  they  are.  )  1  r       .      t          ,  ~K 

....   in.  What  is  their  Influence.  5  l 
.     ...    iv.  Objections  answered.     1  Cor.  iv.  15.          137 
.     .     .     II.  Particularly  considered ; 

...      .1.  Hearing  of  the  Word  of  God.     Luke  )     -  „„ 

viii.  18.  S 


ANALYSIS.  69 

ii.  Prayer; 

i.  Nature  of  Prayer.        } 

.     ii.  Seasons  of  Prayer.       >lThes.v.  17.     139 
.    iii.  Obligations  to  Prayer.  ) 
.    iv.  Usefulness  of  Prayer ; 
.     .1.  To  the  Suppliant.  1  Thes.  v.  17.         140 
.     .  2.  To  Families.     Eph.  vi.  10.  -     141 

.     .  3.  To  Communities.  ^ 

.     v.  Efficacy  of  Prayer  in  procuring  1  -   _ 

blessings.  j 

.    vi.  Encouragements  to  Prayer.         / 
.  vii.  Objections  to  Prayer.     Job  xxi.  15.       143 
viii.  Forms  of  Prayer.     Math.  vi.  9 — 13.      144 


.     .   iii.  Intercourse  with  Religious  Men.    Prov.  )    .  . 

xiii.  20.  5 

.     .    iv.  Religious  Meditation.  -         -         -     146 

.     .    v.  Religious  Education  of  Children ; 
.     .     .      i.  Duty  of  Educating  Children  reli- )        T  .. 

giously.     Prov.  xxii.  6.  £ 
.     .     .     ii.  Manner  in  which  it  is  } 

to  be  done.  >  Prov.  xxii.  6.      148 

.     .     .    iii.  Motives  to  this  duty. ) 
//.  Extraordinary  Means  of  Grace  ; 
.     I.  Who  are  to  use  them :  or  the  Church  of  Christ. 
.     .     i.  Ordinary  Members  of  the  Church : 
Their  Character.     2  Cor.  vi.  14. 
.     .   ii.  Officers  of  the  Church : 
.     .     .     i.  Ministers; 

1 .  Who  are  Ministers.  1  Pet.  v.  r    .  Kn 

1 0  U,    151 


.     .     .     2.  Duties  of  Ministers ; 
.     .     .     .1.  Preaching ; 

1.  End  of  Preaching.        1  Matth.  1 

2.  Nature  of  Preaching.    >  xxviii.  >  152 

3.  Subjects  of  Preaching.)     19.    ) 

4.  Manner  of  Preaching.  -     153 

.     .     .     .  2.  Study. 

....  3.  Conducting  the  Ordinances  of 

Divine  Worship. 
....  4.  Presiding  over  and  directing^ 

the  Discipline  of  the  Church.     _ 
.     .     .     .  5.  Instructing  the  flock  in  pri-     H 

vate. 

.     .    ii.  Deacons.     Acts  vi.  1 — 6.  -        -     155 

II.  What  they  are  ; 
.     i.  Baptism  ; 

.     .      i.  Reality,  C  of  Baptism.       )  j  .„ 

.     .     ii.  Design,  £  Mat.  xxviii.  1 9.  ) 


70  ANALYSIS. 


iii.  Subjects  of  Baptism  ; 

.     1.  Believing  Adults.  C  Matt.  }      157 

.     2.  Infant  Children  of  Be- <  xxviii.  >      --„ 

lievers.  £    19.    } 

.     3.  No  Infants  but  those  of  believers.  >     ^  ~~ 
iv.  Mode  of  Administration. 


ii.  Lord's  Supper ; 


i.  Nature  and  Design. 
ii.  Qualifications  of  Corn- 


Mark  xiv. 

22 25. 

municants. 


iii.  Disposition  with  which 
to  be  attended. 


Mark  xiv. 


160 


1G1 


iv.  Motives  to  the  attendance. 

in.  Discipline  of  the  Church.     Mat.  xviii.  )    1fic) 

15—18.5 

SYSTEM  of  Dispensations  consequent  on  the  State  of 
Probation. 

•  A.  Death.     Psalm  xc.  3.  -  -     163 

•  B,  Consequences  of  Death. 

.     a.  Immediate  Consequences.     Eccl.  xii.  7.  -     164 

.     .     b.  Remoter  Consequences ; 

.     .     .      /.  Resurrection  of  the  Body.     1  Cor.  xv.  16.  165 

...//.  Final  Judgment.     2  Pet.  iii.  10.  -     166 

.     .     .  ///.  Punishment  of  the  Wicked  : 

....     I.  Its  Duration.     Matt.  xxv.  46.  -     167 

....   II.  Its  Nature.     2  Pet.  ii.  12.  -     168 

.     .     .  IV.  Rewards  of  the  Righteous  : 

.     ...     I.  New  Creation.     2  Pet.  iii.  13.  -     169 

.     .     .     .   II.  Happiness  of  Heaven.  Rev.  xxi.  1 — 3.     170,171 
Conclusion.     Prov.  viii.  6 172,173 


CONTENTS  OF  THE  FIRST  VOLUME. 


Page 

MEMOIR  of  the  Life  of  the  Author,                   .....  3 
Analysis  of  the  Work,               -            -            -            -            •            •            -63 

SERMON  I.  Direct  Proofs  of  the  Existence  of  God.  -Mark  xii.  32.            -  75 
SERMON  II.  Atheistical  Objections  and  Schemes  of  Doctrine  consider- 
ed.— Ps.  xiv.  1.                 ...-.--87 
SERMON  III.  Comparative  Influence  of  Atheism  and  Christianity. — Ps. 

xiv.  1.                                100 

SERMON  IV.  Unity  of  God.— 1  Cor.  viii.  4.                            -                         -  114 

SERMON  V.  Eternity  and  Immutability  of  God. — Ps.  cii.  24—27.               -  128 

SERMON  VI.  Omnipresence  and  Omniscience  of  God. — Ps.  cxxxix.  1 — 12.  140 

SERMON  VII.  Omnipotence  and  Independence  of  God. — Gen.  xvii.  1.  153 
SERMON  VIII.  Benevolence  of  God  as  proved  by  the  Works  of  Creation 

and  Providence. — 1  John  iv.  8.                               ....  166 

SERMON  IX.  Benevolence  of  God  as  exhibited  by  Revelation. — 1  John  iv.  8.  181 

SERMON  X.  Justice  of  God. — Deut.  xxxii.  4.                                                   -  192 

SERMON  XI.  Truth  of  God.— Ps.  cxvii.  2.                                           -            -  202 

SERMON  XII.  Mercy  of  God.— Ps.  ciii.  8.                                           -            -  215 

SERMON  XIII.  Wisdom  of  God.— 1  Tim.  i.  17.         -                                    -  226 

SERMON  XIV.  Decrees  of  God.— Job  xxiii.  13.        -                                    -  238 

SERMON  XV.  Same  subject  continued. — Job  xxiii.  13.         -                         -  251 

SERMON  XVI.  Sovereignty  of  God.— Jer.  x.  23.                                           -  264 
SERMON  XVII.  Heaven.     The  Air.      Starry   and   Supreme  Heavens. — 

Gen.  i.  1. 278 

SERMON  XVIII.  Holy  Angels,  their  Rank  and  Attributes.— Col.  i.  16.  291 
SERMON  XIX.  Holy  Angels,  their  Attributes  and  Employments. — Col.  i. 

16.              ..-.---..  303 

SERMON  XX.  The  Fallen  Angels.— Jude  6.                                                   -  317 

SERMON  XXI.  Creation  of  the  Earth.— Gen.  i.  1.                 -            .            -  329 

SERMON  XXII.  Creation  of  Man.  Body.  Soul ;  its  Nature. — Gen.  i.  26,  27.  341 

SERMON  XXIII.  The  Soul  of  Man  not  material. — Gen.  ii.  7.  354 
SERMON  XXIV.  The  Soul  of  Man  not  a  chain  of  Ideas  and  Exercises. 

Gen.  ii.  7.               ....                         ...  366 

SERMON  XXV.  The  Chief  End  of  Man.— 1  Cor.  x.  31.  -  -  379 
SERMON  XXVI.  The  Probation  of  Man.— Gen.  ii.  15—17.  -  392 
SERMON  XXVII.  The  Temptation  and  Fall  of  Man. — Gen.  iii.  1 — 6.  -  404 
SERMON  XXVIII.  The  Sentence  pronounced  on  Man. — Gen.  iii.  14 — 19.  420 
SERMON  XXIX.  Depravity  of  Man.  Its  Universality,  proved  from  Reve- 
lation and  Facts. — Rom.  v.  12.  -  435 

SERMON  XXX.  Depravity  of  Man.    Its  Universality,  proved  by  Man's 

rejection  of  the  Word  of  God. — Jer.  viii.  9.  448 

SERMON  XXXI.  Depravity  of  Man.    Its  Degree. — Eccl.  viii.  2.                 -  461 
SERMON  XXXII.  Depravity  of  Man.     Its  Derivation  from  Adam. — Rom. 

v.  20.                 - 477 

SERMON  XXXIII.  Depravity  of  Man.    Remarks.— Bom.  vi.  12.                 -  4Sy 


72  APPENDIX. 

Page 
SERMON  XXXIV.  Man  cannot  be  justified  by  Works  of  Law.— Rom  iii.  20.   505 

SERMON  XXXV.  Divinity  of  Christ.  Proved  from  the  Names  given  to 

Him. — Rom.  viii.  3,  4.  ....  513 

SERMON  XXXVI.  Divinity  of  Christ.  Proved  from  the  Attributes  and 

Actions  ascribed  to  Him. — Rom,  viii.  3,  4.  -  532 

SERMON  XXXVII.  Divinity  of  Christ.  Proved  from  Divine  Relations 
sustained  by  Him,  and  from  Divine  Worship  required  and  rendered  to 
Him. — Rom.  viii.  3,  4.  -  546 

SERMON  XXXVIII.  Divinity  of  Christ.  Proof.— This  the  only  ground  of 

Consistency  in  the  scheme  of  Redemption. — Rom.  viii.  3,  4.  -  662 


SYSTEM 


or 


DIVINITY. 


VOL.  I.  10 


SERMON  I. 

EXISTENCE    OF    GOD. 

MARK  xii.  32. — There  is  one  God. 

THE  existence  of  GOD  is  the  basis  of  religion.  This  truth 
will  be  evident,  if  we  remember,  that  the  word  religion  always  de- 
notes either  a  system  of  truths,  of  which  GOD  is  the  great  subject  j 
or  a  system  of  affections  and  conduct,  of  which  HE  is  the  supreme 
object.  If  we  can  prove  to  ourselves  the  existence  of  a  GOD  ;  that 
is,  of  a  Being,  by  whom  we  were  created,  and  by  whom  the  uni- 
verse is  governed ;  some  such  system  of  truths,  affections,  and 
conduct,  must  be  also  capable  of  being  proved.  To  such  a  Being 
we  and  the  universe  must  sustain  important  relations  ;  and  out  of 
these  relations,  must  necessarily  arise  to  intelligent  beings  a  variety 
of  duties,  immediately,  and  alway  owed  to  him.  Were  there  no 
such  Being,  there  could  be  no  such  relations  nor  duties.  Were 
the  existence  of  such  a  Being  incapable  of  proof,  the  existence  of 
the  relations  and  duties  would  be  equally  incapable  of  being  pro- 
ved. Happily  for  us,  and  accordantly  with  his  own  wisdom,  GOD 
has  not,  in  this  most  interesting  case,  left  himself  without  ample 
witness. 

In  the  text,  the  existence  of  GOD  is  declared,  in  the  plainest 
and  most  direct  terms.  I  shall,  therefore,  proceed  immediately  to 
the  examination  of  the  subject. 

The  foundation  of  all  reasoning,  concerning  beings  and  events, 
and  ultimately,  concerning  attributes  and  relations  also,  is  a  sup- 
posed, or  acknowledged,  connexion  between  cause  and  effect.     By 
cause,  (it  will  be  observed,  that  I  am  speaking  of  what  is  called 
the  efficient  cause)  I  intend,  that  something,  be  it  what  it  may,  which 
produces,  or  is  supposed  to  produce,  existence,  or  any  change  of  ex 
istence  ,•  and  without  which,  the  existence,  or  the  change,  would  not 
have  been.     Between  this  something  styled  cause,  and  the  some 
thing  styled  effect,  all  mankind,  except  a  few  sceptical  or  atheist! 
cal  philosophers,  have  agreed,  that  there  is  an  inseparable  con 
nexion.     As  this  connexion  has  been  denied   by  these  philoso- 
phers, and  as  it  is  the  foundation  of  all  our  reasonings  on  this,  and 
every  other  subject  ;    a  consideration  of  it,  and  of  the  evidence 
which  attends  it,  will  undoubtedly  be  a  proper  part  of  the  present 
discourse. 

In  the  Jirst  place,  it  will  be  admitted  by  these  philosophers,  as  well 
as  all  other  men,  that  we  have  no  knowledge  of  any  existence,  or  any 
change,  which  has  taken  place  without  a  cause.  All  beings,  and  all 


76  EXISTENCE  OF  GOD.  [SER.  1 

events,  so  far  as  our  acquaintance  with  them  has  hitherto  extended, 
have  been  produced  by  some  agency,  or  influence,  extraneous  to 
themselves,  and  have  never  sprung  up  into  existence  casually,  or 
without  such  agency,  or  influence.  There  is,  therefore,  not  the 
least  reason  furnished  by  experience,  or  by  any  thing  which  we 
know,  why  we  should  believe  existence  to  be  casual ;  or  why  we 
should  doubt  an  inseparable  connexion  between  cause  and  effect. 
On  the  contrary,  all  the  experience,  all  the  knowledge  of  man, 
lends  its  whole  influence  to  the  doctrine,  that  existence  has  been 
invariably  caused.  The  supposition,  therefore,  that  existence  is 
uncaused,  or  that  the  connexion  between  cause  and  effect  is  not 
inseparable  and  invariable,  is  perfectly  gratuitous,  and  without  a 
shadow  of  support.  How  absurd  and  ridiculous  it  is,  for  a  man, 
professing  to  be  a  reasoner  and  a  philosopher,  to  found  his  opi- 
nions, or  his  arguments,  in  any  case,  and  especially  in  the  most 
important  case  possible,  on  a  mere  supposition,  I  need  not  explain. 

2dly.  All  mankind  have  acknowledged,  in  the  clearest  manner ', 
and  in  every  way  of  which  the  subject  was  susceptible,  the  insepara- 
ble nature  of  this  connexion. 

The  language  of  every  nation  is  formed  only  on  this  plan.  In 
every  language,  there  are  not  only  many  words  directly  expressing 
ideas  of  this  subject ;  such  as  cause,  efficiency,  effect,  production, 
produce,  effectuate,  create,  generate,  &c.  or  words  equivalent  to 
these ;  but  every  verb  in  every  language,  except  the  intransitive  im- 
personal verbs,  and  the  verb  substantive,  involves,  of  course,  causation 
or  efficiency  ;  and  refers  always  to  an  agent,  or  cause,  in  such  a  man- 
ner, that,  without  the  operation  of  this  cause  or  agent,  the  verb  would 
have  no  meaning.  In  this  manner  have  mankind  declared,  in  the 
very  structure  of  their  languages,  not  only  that  they  perceived,  and 
acknowledged  this  connexion,  but  that  it  formed  so  considerable 
and  essential  a  part  of  their  thoughts,  as  to  necessitate  them  to 
think  in  this  manner  only.  Thus,  to  think,  to  speak,  to  sit,  to  run, 
to  strike,  to  write,  to  love,  to  hate,  all  denote  effects,  and  refer  to  an 
agent,  or  cause  of  those  effects  ;  and  without  such  reference,  would 
not  contain,  nor  express,  any  meaning  whatever. 

I  have  observed  above,  that  all  mankind  have  agreed  in  the  ac- 
knowledgment of  this  connexion,  except  a  few  atheistical  and 
sceptical  philosophers.  These  men  have,  indeed,  denied  this  con- 
nexion in  form  /  but  they  have  acknowledged  it,  as  fully  as  all 
others,  in  their  customary  language.  On  every  subject,  except 
creation,  or  giving  existence,  they  have  spoken  exactly  as  other 
men  speak ;  and  the  connexion  between  cause  and  effect,  is  as  of- 
ten declared  in  their  conversation  and  writings,  and  as  much  relied 
on,  as  in  those  of  other  men.  This  fact  is  clear  proof,  that  they 
admit  this  connexion  in  all  cases,  except  those  which  respect  the 
existence  and  government  of  God,  in  the  same  manner  as  the  rest 
of  mankind.  In  truth,  language  is  so  constructed,  that  it  is  impos- 
sible to  write,  or  speak,  in  a  different  mariner. 


SER.  I.]  EXISTENCE  OF  GOD.  77 

Children,  so  soon  as  they  begin  to  speak  at  all,  inquire  more 
anxiously,  and  more  universally,  concerning  causation  and  efficien- 
cy, than  concerning  any  other  subject  of  investigation.  Every 
one,  conversant  with  them,  must  have  observed,  that  they  almost 
continually  inquire,  who  did  this,  that,  and  the  other  thing ;  or  pro- 
duced the  several  changes,  of  which  they  are  witnesses  ?  Who 
made  themselves,  and  the  various  objects  around  them  ?  In  this 
manner,  they  teach  us,  that  this  is,  to  man,  the  natural  and  the  only 
natural  mode  of  conceiving :  for  all  children  think  and  speak  in  this 
manner. 

Nor,  are  the  views  of  mankind  less  forcibly  evident  concerning 
this  subject,  in  their  actions.  No  man  ever  acted,  without  regard- 
ing himself  as  a  cause  ;  and  without  expecting  to  produce  some 
change  in  himself,  or  in  the  objects  around  him,  by  his  efficiency  ; 
nor  made  use  of  any  instrument,  without  expecting  from  it  a  de- 
gree of  efficacy,  which  should  produce  some  change,  or  other,  not 
to  be  looked  for  without  it.  Thus,  all  men  eat  and  drink ;  lie  down, 
and  act,  universally,  with  a  design  to  effectuate  certain  changes  in 
themselves,  or  other  objects  :  and  atheists,  as  truly,  and  uniformly, 
as  any  other  men.  Thus,  also,  children  act,  from  the  beginning. 
Indeed,  were  men  not  to  act  in  this  manner,  they  would  never  act 
at  all.  No  proof  of  absolute  and  universal  conviction,  concerning 
this,  or  any  other  subject,  can  be  more  perfect. 

3dly.  We  learn  this  connexion  from  experience  ;  and  in  two  ways , 
by  the  testimony  of  our  senses,  and  by  the  inspection  of  our  minds. 

Causes  operate  without  us,  and  within  us;  and  produce  their 
proper  effects  in  both  cases.  Those  which  operate  without  us, 
produce  their  effects  before  our  senses ;  and  so  far  our  knowledge 
of  the  connexion  between  cause  and  effect,  arises  from  sensitive 
testimony.  Those  which  operate  within  us,  produce  their  effects 
before  the  eye  of  the  mind  only  ;  and  so  far  our  knowledge  of  this 
connexion  is  intuitive.  I  as  clearly  perceive,  that  /  think,  reflect, 
remember,  choose,  wish,  love,  and  hate  ;  that  by  a  determination  of 
my  will,  I  turn  my  thoughts  from  one  subject  to  another;  and  trans- 
fer my  affections  and  my  conduct,  voluntarily,  from  one  object  to 
another,  and  from  one  course  to  another ;  as,  that  I  exist.  I  also 
perceive  this  in  the  same  manner,  and  with  the  same  certainty  ;  viz. 
with  the  bare  inspection  of  the  mental  eye  ;  commonly  termed,  intui- 
tion, and  acknowledged  to  be  attended  with  the  highest  possible  cer- 
tainty. Mr.  Hume  is,  therefore,  totally  erroneous  in  his  assertion, 
that  the  connexion  between  cause  and  effect  exists,  or  rather  is  per- 
ceived, only  in  the  names ;  and  that,  if  we  would  call  both  by  the 
name,  events,  we  should  not  suppose  any  connexion  to  exist  be- 
tween them. 

This  opinion  is  sufficiently  refuted  by  the  fact,  that  these  ?iames, 
and  not  that  of  events,  have  been  given  to  them.  Mankind  never 
give  names  without  ideas ;  nor  form  any  names,  which  do  not  ex- 
press such  ideas,  as  they  really  have  ;  nor  suppose  themselves  to 


78  EXISTENCE  OF  GOD.  [SER.  1. 

have  ideas,  which  they  have  not;  or  different  ideas  from  those, 
which  they  really  have.  Wherever  names  have  been  given,  the 
very  ideas,  which  they  denote,  have  certainly  existed  in  the  minds 
of  those,  by  whom  they  were  given. 

The  thing  which  we  really  perceive  in  this  case,  is,  however, 
merely  the  fact,  that  cause  and  effect  are  thus  connected  /  and  not  the 
nature  of  the  causation,  or  efficiency,  on  which  the  connexion  is 
founded.  That  /,  and  not  something  else,  think,  and  act,  in  such 
manners  as  have  been  recited,  and  that  but  for  me  the  thought  and 
action  would  not  have  existed,  I  perceive  intuitively  ;  but  I  do  not 
perceive  at  all  why,  or  by  what  power,  I  think,  and  act.  The  nature 
of  this  subject  lies,  in  every  case,  beyond  the  bounds  of  the  human 
capacity.  Yet  this  infers  not,  in  any  degree,  any  want  of  evidence, 
attending  the  fact.  The  contrary  opinion  would  be  attended  with 
this  absurdity  :  that  we  cannot  perceive  one  thing  without  perceiving 
at  the  same  time  another,  totally  diverse,  and,  in  the  view  of  the  mind, 
entirely  separated :  an  absurdity  which  cannot  need  to  be  exposed 
by  me. 

4thly.  The  mind  cannot  realize  the  fact,  that  existence,  or  change, 
can  take  place  without  a  cause. 

This  is,  at  least,  true  with  respect  to  my  own  mind.  I  have  very 
often  made  the  attempt,  and  with  no  small  pains-taking,  but  have 
never  been  able  to  succeed  at  all.  Supposing  other  minds  to  have 
the  same  general  nature  with  my  own,  I  conclude,  that  all  others 
will  find  the  same  want  of  success.  If  nothing  had  originally  ex- 
isted, I  cannot  possibly  realize,  that  any  thing  could  ever  have  ex- 
isted. Causes,  absolutely  the  same,  must,  in  the  same  circumstances, 
produce  absolutely  the  same  effects.  This  is,  I  think,  certainly  self- 
evident,  and  admitted  as  such.  An  absolute  want  of  cause  involves 
an  absolute  sameness  of  an  opposite  kind,  and  must,  with  nearly  the 
same  evidence,  continue  for  ever.  The  necessity  of  causes  to  all 
the  changes  of  being  is,  so  far  as  I  know,  universally  admitted. 
Mr.  Hume,  particularly,  talks  as  commonly,  or  rather  as  uniformly, 
in  this  manner,  as  any  Christian  does  ;  and  not  only  argues  from 
cause  to  effect,  and  from  effect  to  cause,  as  much  as  other  men, 
but  discusses  this  subject  abundantly,  and  gives  directions,  and 
principles,  for  this  kind  of  argumentation.  Indeed,  without  admit- 
ting it,  neither  he,  nor  any  other  man,  could  argue  at  all.  But,  if 
no  change  can  take  place  without  a  cause,  how  can  it  be  supposed, 
that  existence  can  take  place  without  a  cause  ?  Certainly  less  vio- 
lence is  done  to  our  reason  by  supposing  a  being  to  be  changed  in 
some  respect  or  circumstance  without  a  cause,  than  to  begin  to  ex- 
ist without  a  cause. 

5thly.  No  absurdity  can  be  greater  than  to  argue  with  a  man  who 
denies  this  connexion. 

He  himself,  in  speaking,  exhibits  himself  as  the  cause  of  all  the 
words  uttered  by  him,  and  the  opinions  communicated ;  and,  in  the 
act  of  arguing,  admits  you  to  be  a  similar  cause.  If  his  body  be 


SER.  I.]  EXISTENCE  OF  GOD.  79 

not  a  cause,  and  your  eyes  another,  you  cannot  see  him.  If  his 
voice,  and  your  ear,  be  not  causes,  you  cannot  hear  him.  If  his 
mind  and  yours,  be  not  causes,  you  cannot  understand  him.  In  a 
word,  without  admitting  the  connexion  between  cause  and  effect, 
you  can  never  know  that  he  is  arguing  with  you,  or  you  with  him. 

With  these  observations  premised,  which  you  will  see  to  be  in- 
woven with  this  and  all  other  subjects  of  discussion,  I  observe,  in 
the  first  place,  that  the  existence  of  things,  universally,  proves  the 
being  of  GOD. 

The  argument  which  leads  to  this  conclusion  is,  for  substance, 
conducted  by  Mr.  Locke  in  the  following  manner  :  Every  man 
knows,  with  absolute  certainty,  that  he  himself  exists.  He  knows, 
also,  that  he  did  not  always  exist,  but  began  to  be.  It  is  clearly 
certain  to  him,  that  his  existence  was  caused,  and  not  casual ;  and 
was  produced  by  a  cause,  adequate  to  the  production.  By  an  ade- 
quate cause,  is  invariably  intended,  a  cause  possessing  and  exert- 
ing an  efficacy  sufficient  to  bring  any  effect  to  pass.  In  the  pre- 
sent case,  an  adequate  cause  is  one  possessing  and  exerting  all  the 
understanding  necessary  to  contrive,  and  the  power'necessary  to 
create,  such  a  being  as  the  man  in  question.  This  cause  is  what 
we  are  accustomed  to  call  GOD.  The  understanding  necessary  to 
contrive,  and  the  power  necessary  to  create,  a  being  compounded 
of  the  human  soul  and  body,  admit  of  no  limits.  He  who  can  con- 
trive and  create  such  a  being,  can  contrive  and  create  any  thing. 
He  who  actually  contrived  and  created  man,  certainly  contrived 
and  created  all  things. 

This  argument  is,  in  my  view,  perfectly  conclusive  :  nor  has  it 
been,  nor  will  it  ever  be,  answered,  except  with  sophistry,  or  sneers. 
I  will  not  insist,  that  every  step  of  it  is  attended  with  what  logicians 
call  intuitive  evidence :  nor,  that  it  amounts  to  what  is,  in  the  logical 
sense,  an  absolute  demonstration.  But  it  is,  in  every  step,  attended 
with  such  evidence  as  excludes  all  rational  doubt ;  and  approaches 
so  near  to  the  character  of  demonstration  as  to  leave  the  mind 
completely  satisfied.  At  the  same  time,  it  is  opposed  by  no  coun- 
ter evidence. 

2dly.  TJie  state  of  existing  things  completely  proves  the  being  of 
GOD. 

The  manner  in  which  the  argument,  derived  from  this  source,  is 
conducted  by  Bishop  Berkeley,  is  clearer,  and  more  happy,  than 
any  other  within  my  knowledge ;  and  is  substantially  the  follow- 
ing: 

We  acknowledge  the  existence  of  each  other  to  be  unquestiona- 
ble ;  and,  when  called  upon  for  the  evidence,  on  which  this  acknow- 
ledgment is  founded,  allege  that  of  our  senses  ;  yet  it  can  by  no 
means  be  affirmed  with  truth,  that  our  senses  discern,  immediately, 
any  man.  We  see,  indeed,  a  form ;  and  the  motions  and  actions 
of  that  form ;  and  we  hear  a  voice,  communicating  to  us  the 
thoughts,  emotions,  and  volitions,  of  an  intelligent  being.  Yet  it  is 


30  EXISTENCE  OF  GOD.  [SER.  I. 

intuitively  certain,  that  neither  the  form,  the  motions,  the  actions, 
the  voice,  the  thoughts,  nor  the  volitions,  are  that  intelligent  being ; 
or  the  living,  acting,  thinking  thing,  which  we  call  man.  On  the 
contrary,  they  are  merely  effects,  of  which  that  living,  acting  thing, 
denoted  by  the  word  man,  is  the  cause.  The  existence  of  the 
cause,  or,  in  other  language,  of  the  man,  we  conclude  from  the  ef- 
fects, which  he  thus  produces.  In  the  same  manner,  and  with  the 
like  certainty,  we  discover  the  existence  of  God.  In  the  universe 
without  us,  and  in  the  little  world  within  us,  we  perceive  a  great 
variety  of  effects,  produced  by  some  cause,  adequate  to  the  pro- 
duction. Thus  the  motions  of  the  heart,  arteries,  veins,  and  other 
vessels  ;  of  the  blood  and  other  juices ;  of  the  tongue,  the  hands, 
and  other  members  ;  the  perception  of  the  senses,  and  the  actions 
of  the  mind  ;  the  storm,  the  lightning,  the  volcano,  and  the  earth- 
quake ;  the  reviviscence  and  growth  of  the  vegetable  world ;  the 
diffusion  of  light,  and  the  motions  of  the  planetary  system,  are  all 
effects  ;  and  effects  of  a  cause,  adequate  to  the  production.  This 
cause  is  God ;  or  a  being,  possessed  of  intelligence  and  power, 
sufficient  to  contrive  and  bring  them  to  pass.  He,  with  evidence 
from  reason,  equally  clear  with  the  testimony  of  the  Scriptures, 
thundered  marvellously  with  his  voice;  holdcth  the  winds  in  his  fists , 
sendeth  lightnings  with  rain  $  looketh  on  the  earth,  and  it  trembleth  j 
toucheth  the  hills,  and  they  smoke  ;  melteth  the  mountains  like  wax, 
at  his  presence  ;  causeth  the  outgoings  of  the  morning  and  the  even- 
ing to  rejoice  ;  and  maketh  his  sun  to  arise  on  the  evil  and  the  good, 
Him,  also,  we  are  bound  to  praise,  because  we  are  fearfully  and 
wonderfully  made  by  him ;  our  substance  was  not  hid  from  him, 
when  we  were  made  in  secret.  His  eyes  saw  our  substance,  yet  being 
imperfect,  and  in  his  book  all  our  members  were  written,  which  in 
continuance,  were  fashioned  by  him,  when  as  yet  there  were  none  of 
them.  He  also  breathed  into  our  nostrils  the  breath  of  life  ;  and  the 
inspiration  of  the  Almighty  hath  given  us  understanding. 

Should  it  be  said,  that  these  things  are  the  natural  and  necessary 
result  of  certain  inherent  powers  of  matter  and  mind,  and  therefore  de- 
mand no  extrinsic  agency  ;  I  answer,  that  this  objection  affects  the 
conclusion,  only  by  removing  it  one  step  farther  back  in  the  course 
of  reasoning.  That  matter  should  have  possessed  these  powers 
eternally,  without  exerting  them,  is  impossible ;  and  that  it  should 
have  exerted  them  from  eternity  is  equally  impossible.  As  I  can- 
not enter  into  the  consideration  of  these  two  positions  at  the  pre- 
sent time ;  as  1  intend  soon  to  resume  it,  and  believe,  that  I  shall  be 
able  to  demonstrate  both  of  them ;  I  shall,  for  the  present  only, 
take  them  for  granted.  If  they  are  true,  it  follows  irresistibly, 
from  both  of  them  united,  that  the  properties  and  the  exertions,  of 
matter,  are  derived  from  an  extrinsic  cause;  and  that  that  cause  is  pos- 
sessed of  intelligence  and  power,  to  which  no  bounds  can  be  assigned. 

The  same  argument,  conducted  in  a  more  general  and  popular 
manner,  may  be  thus  exhibited.  The  agency  of  God  is  clearly 


SER.  1.]  EXISTENCE  OF  GOD.  gj 

and  certainly  seen  in  the  preservation  and  government  of  all  things. 
The  existence  of  all  the  forms  and  states  of  being,  \vhich  we  be- 
hold in  the  universe,  is  plainly  derived ;  because  it  is  a  change  in 
the  former  state  of  things,  commencing,  continuing,  and  termina- 
ting ;  and,  as  it  is  impossible  that  any  being  should  commence  its 
own  existence,  derived  certainly  from  an  extrinsic  and  adequate 
cause.  This  cause  can  be  no  other  than  God. 

Thus  the  production,  existence,  and  structure,  of  vegetables  and 
animals  ;  their  growth,  perfection,  and  decay ;  their  functions  and 
operations ;  are  all  plainly  effects  of  boundless  intelligence  and 
power.  The  universe,  of  which  we  are  inhabitants,  is  plainly  a 
system,  made  up  of  parts,  fitted  to  each  other,  and  arranged  and 
proportioned,  so  as  to  make  one  great  and  glorious  whole.  The 
parts  also,  are,  to  say  the  least,  in  immense  multitudes,  subordi- 
nate, but  wonderful  systems. 

To  pass  by  the  mineral  kingdom,  in  which,  howrever,  there  are  in- 
numerable proofs  of  design,  art,  and  arrangement,  fitting  the  parts 
of  it,  by  a  happy  subserviency,  to  the  accomplishment  of  many 
illustrious  and  valuable  ends,  but  demanding  more  time  than  can  be 
allotted,  at  present,  to  the  consideration  of  them  ;  I  observe,  that 
every  organized  being,  every  vegetable  and  every  animal,  is  a  complete 
system  within  itself.  Each  has  all  the  parts  and  faculties  which  are 
suited  to  the  purposes  of  its  existence,  purposes  obvious,  useful, 
and  wonderful ;  and  yet  regularly  and  completely  accomplished. 
Thus  grass  is  exactly  fitted  to  adorn  the  earth  with  beauty,  and  to 
become  food  for  the  sustenance  of  an  innumerable  multitude  of 
animals.  Thus  hortulan  productions,  fruits,  grains,  and  various 
kinds  of  animals,  are  fitted  to  become  food  for  mankind.  Thus  trees 
are  fitted  to  yield  their  shade,  and  to  become  useful  materials  for 
furniture,  fencing,  and  building.  Thus  the  earth,  the  air,  the  rain, 
and  the  sunshine,  are  suited  to  the  production  of  vegetable  life,  of 
action,  warmth,  and  comfort;  together  with  innumerable  other 
things,  necessary  to  preserve  and  invigorate  man.  Thus  the  sur, 
is  fitted  to  shine  ;  the  planets  to  receive  light  from  his  beams ;  and 
the  whole  system,  to  move  on  with  regularity  and  harmony,  and  to 
accomplish  all  the  great  and  glorious  purpose?  for  which  it  was 
contrived. 

In  every  one  of  these  things,  even  the  least  of  them,  there  is  a 
skill  and  power  manifested,  which,  were  any  other  skill  and  power 
employed  in  labouring  to  bring  them  to  pass,  infinitely  transcend 
the  efficiency  of  all  beings,  except  God.  In  every  one  of  them, 
and  in  all  parts  of  every  one,  He  is  seen  in  this  efficiency,  and  is 
therefore  present  in  all.  In  all,  and  throughout  all,  he  acts.  Every 
moment,  in  every  place,  and  with  respect  to  every  being,  he  pre- 
serves, conducts,  and  manages,  all  the  parts  of  this  stupendous 
machine,  this  vast  universe,  this  immense  kingdom,  which  he  hath 
made  for  himself,  and  nol  for  another.  Power  and  skill,  literally 
infinite,  are  every  moment  conspicuous  in  every  beirg. 

VOL.  I  11 


82  EXISTENCE  OF  GOD.  [SER.  I. 

.  This  mode  of  arguing  is  so  natural  to  man,  that  we  find  it  adopt- 
ed by  the  most  ignorant  nations,  as  well  as  the  most  enlightened; 
by  the  child,  as  well  as  the  man  of  gray  hairs.  In  every  age,  and 
in  every  country,  it  has  struck  the  mind  with  a  force  so  great,  and 
in  a  manner  so  satisfactory,  that  it  has  probably  precluded,  in  most 
minds,  the  apprehension  of  any  necessity  for  further  investigation. 
Ask  any  plain  man,  whom  you  meet,  why  he  believes,  that  there  is 
a  God;  even  the  poor  Indian,  whose  mind,  in  the  language  of  the 
poet,  is  wholly  "  untutored,"  and  he  will  tell  you,  that  he  sees  him 
in  the  clouds,  and  hears  him  in  the  wind.  All  men  believe  the 
things  around  them  to  be  effects,  or  works  ;  and  all  believe  them  to 
be  the  works  of  a  God ;  of  a  being,  whose  power  and  understanding 
transcend  all  limits.  Nor  has  any  man  ever  doubted  the  sound- 
ness of  this  conclusion,  but  under  the  influence  of  a  wish,  that  it 
might  not  be  true,  nor  without  a  laborious  effort  to  convince  him- 
self, that  it  was  an  error.  So  true  is  it  that  the  fool,  and  the  fool 
only,  hath  said  in  his  heart,  "  There  is  no  Godf." 

The  arguments,  which  Atheists  have  employed  against  this  doc- 
trine, so  far  as  they  are  of  sufficient  importance  to  merit  an  answer, 
I  propose  to  consider  hereafter ;  and  will  conclude  this  discourse 
with  the  following 

REMARKS. 

1st.  How  great,  awful,  and  glorious,  a  being  is  God! 

From  the  things,  which  have  been  said,  it  is  evident,  that  there 
is,  ever  has  been,  and  ever  will  be,  a  Being,  from  whom  all  things 
derived  their  existence  ;  on  whom  all  depend  for  their  continuance : 
and  by  whom  all  are  conducted  in  the  order  and  harmony,  visible 
in  the  universe.  Of  what  character  does  this  exhibition  declare 
nim  to  be  possessed  ? 

He  is  plainly  self-existent.  All  other  beings  are  derived,  and 
begin  to  be.  He  only  is  underived,  and  without  beginning  of  days, 
or  end  of  years ;  the  same  yesterday,  to-day,  and  for  ever.  Of 
course,  his  manner  of  being  is  wholly  unlike  that  of  all  crea- 
tures ;  totally  superior,  and  utterly  incomprehensible.  Hence  he 
says,  and  says  tuily,  /  am;  and  there  is  none  beside  me.  Hence 
he  styles  himself,  !  AM  THAT  I  AM,  JAH,  and  JEHOVAH  ;  that  is, 
EXISTENCE,  to  which  there  is  nothing  like,  and  nothing  second. 

Plainly  also,  he  is  Mmighty.  The  power,  which  gave  existence, 
is  power,  which  can  knovr  no  limits.  But  to  all  beings  in  heaven, 
and  earth,  and  hell,  he  ga^e  existence,  and  is  therefore  seen  to 
possess  power  which  transcends  every  bound.  The  power, 
which  upholds,  moves,  and  rules  the  universe,  is  also  clearly  illi- 
mitable. The  power,  which  is  necessary  to  move  a  single  world, 
transcends  all  finite  understanding.  No  definite  number  of  finite 
beings  possess  sufficient  power  to  move  a  single  world  a  hair's 
breadth ;  yet  God  moves  the  great  world,  which  we  inhabit,  68,000 
miles  in  an  hour — two  hundred  and  sixty  times  faster  than  the 


SER.  I.]  EXISTENCE  OF  GOD.  83 

swiftest  motion  of  a  cannon  ball.  Nor  does  he  move  this  world 
only,  but  the  whole  system,  of  which  it  is  a  part;  and  all  the 
worlds,  which  replenish  the  immense  stellary  system,  formed  of 
suns  innumerable,  and  of  the  planets  which  surround  them.  All 
these  he  has  also  moved  from  the  beginning  to  the  present  mo- 
ment ;  and  yet  he  fainteth  not,  neither  is  weary. 

Nor  is  this  a  full  description  of  his  amazing  agency.  He  works 
every  moment  in  every  part  of  this  vast  whole  ;  moves  every  atom; 
expands  every  leaf;  finishes  every  blade  of  grass ;  erects  every 
tree  ;  conducts  every  particle  of  vapour,  every  drop  of  rain,  and 
every  flake  of  snow  ;  guides  every  ray  of  light ;  breathes  in  every 
wind;  thunders  in  every  storm;  wings  the  lightning;  pours  out 
streams  and  rivers ;  empties  the  volcano  ;  heaves  the  ocean ;  and 
shakes  the  globe.  In  the  universe  of  minds,  he  formed,  he  pre- 
serves, he  animates,  and  he  directs,  all  the  mysterious  and  won- 
derful powers  of  knowledge,  virtue,  and  moral  action,  which  fill 
up  the  infinite  extent  of  his  immense  and  eternal  empire.  In  his 
contrivance  of  these  things,  their  attributes,  and  their  operations, 
is  seen  a  stupendous  display  of  his  immeasurable  knowledge  and 
wisdom.  All  these  existed  in  the  Immense  Eternal  Mind,  as  in  a 
vast  storehouse  of  glorious  ideas  and  designs  ;  and  existed  from 
everlasting.  In  them  the  endlessly  diversified  character  of  uncre- 
ated wisdom,  beauty,  and  greatness,  has  begun  to  be  manifested, 
and  will  continue  to  be  manifested,  with  increasing  splendour,  for 
ever. 

What,  we  cannot  but  ask,  must  be  the  Knowledge  of  him,  from 
whom  all  created  minds  have  derived  both  their  power  of  know- 
ing, and  the  innumerable  objects  of  their  knowledge  ?  What  must 
be  the  Wisdom  of  him,  from  whom  all  things  derive  their  wisdom ; 
from  whom  the  emmet,  the  bee,  and  the  stork,  receive  the  skill  to 
provide,  without  an  error,  their  food,  habitation,  and  safety;  and 
the  prophet  and  the  seraph,  imbibe  their  exalted  views  of  the  in- 
numerable, vast,  and  sublime  wonders  of  creation,  and  of  creating 
glory  and  greatness  ?  What  must  be  the  Excellence  of  him  who 
gives  birth  to  all  other  Excellence ;  and  will  improve,  refine,  and 
exalt,  that  Excellence  in  every  virtuous  mind,  throughout  ages 
which  will  begin  for  ever  ? 

2dly.  How  plainly  are  all  beings  absolutely  dependent  on  God  for 
their  existence,  their  attributes,  and  their  operations  ! 

All  beings  are  just  what  he  pleases,  and  can  do  what  he  pleases, 
and  permits,  and  nothing  more.  Should  he  command  the  clouds 
that  they  should  not  rain  ;  how  soon  would  the  vegetable  and  ani- 
mal worlds  perish ;  and  man  accompany  his  kindred  worms  to  the 
dust?  Should  he  withhold  any  power,  it  must  cease  to  be  exercised ; 
and  we  could  neither  speak,  think,  nor  move :  the  human  race 
would  be  changed  into  statues ;  and  the  world  be  a  dreary  waste ; 
a  desert  of  solitude,  silence,  and  despair. 

How  vain,  then,  must  be  all  resistance  to  God !  The  very  power 


84  EXISTENCE  OF  GOD.  [SER.  I. 

to  resist,  the  will,  the  wish,  cannot  rise  into  being,  unless  supplied, 
and  supported,  by  him.  The  universe  of  men  and  angels,  the 
worlds  above  and  beneath,  united,  could  not  contend  against  him 
for  a  moment.  All  are  nothing  and  less  than  nothing,  in  his  sight. 
With  a  word  he  called  the  whole  into  being.  With  infinite  ease 
he  could,  with  a  word,  return  the  whole  to  its  original  nothing ;  and 
with  another  word,  could  raise  up  a  second  universe  in  its  stead. 

3dly.  Of  this  universe  God  must,  of  necessity,  be  the  sole  and  ab- 
solute proprietor. 

No  property  is  so  perfect,  as  that  which  arises  from  creation. 
Whatever  we  make,  or  fashion,  is  our  property,  in  the  highest  de- 
gree in  which  any  thing  can  be  ours.  God,  it  is  to  be  remember- 
ed, not  only  made,  but  created  ;  not  only  made  the  work,  but  the 
materials.  Hence  his  property  is  plainly  superior  and  paramount 
to  all  other;  and  he  is  a  proprietor  in  a  higher  sense  than  any  other 
being  can  be.  His  property,  also,  extends  to  all  beings  animate 
and  inanimate,  rational  and  irrational,  to  atoms,  vegetables,  ani- 
mals, men,  and  angels,  in  the  same  absolute  manner. 

Hence  it  is  evident,  that  he  has  an  absolute  right  to  dispose  of 
all  beings  as  he  pleases ;  and  particularly  to  require,  on  the  most 
reasonable  grounds,  that  all  rational  beings  voluntarily  devote 
themselves  to  his  service,  with  such  affections,  in  such  a  manner, 
and  with  such  conduct,  as  are  conformed  to  his  will.  This  right 
is  complete  and  supreme,  and  cannot  be  denied,  nor  questioned, 
without  sin ;  without  plain  and  palpable  injustice.  All  disobedience 
to  his  pleasure  is  evidently  unjust,  in  the  same  manner,  as  when  we 
withhold  the  property  of  our  fellow-men,  and  in  a  degree  incalcu- 
lably greater;  while  obedience,  on  the  other  hand,  is  nothing  more 
than  barely  rendering  to  God  the  things  which  are  God^s. 

4thly.   Of  the  same  universe  he  is,  of  course,  the  only  Ruler. 

The  nature  of  this  vast  work,  and  the  wisdom  and  power  dis- 
played in  it,  prove,  beyond  debate,  that  it  was  made  for  some  end 
suited  to  the  greatness  and  number  of  the  means  which  are  em- 
ployed. This  end  is  such,  and  so  important,  that  it  was  proper 
for  him  to  create  and  uphold  an  universe  for  its  accomplishment. 
This  end,  originally  so  valuable  as  to  induce  him  to  commence 
and  continue  this  mighty  work,  must  ever  be  equally  valuable  in 
his  view.  But  it  can  never  be  accomplished,  except  by  his  own 
government  of  all  things.  No  other  being  can  govern  them  at  all. 
All  created  power,  wisdom,  and  goodness,  is  infinitely  unequal  to 
such  a  task,  even  for  one  day,  or  one  moment.  But  He  can  rule 
the  work  for  ever,  and  with  infinite  ease ;  and  can,  and  will  thus  ac- 
complish the  end  which  he  proposed  from  everlasting. 

For  this  end,  every  thing  was'  created — the  least  as  truly  as  the 
greatest ;  the  atom,  as  the  world ;  the  worm,  as  the  angel.  His 
providence  therefore  extends,  with  absolute  evidence,  to  all.  Each, 
however  minute,  however  momentary,  is  really  necessary  in  its 
place,  and  for  its  time.  Each,  therefore,  needs  to  be  conducted, 


SER  I.]  EXISTENCE  OF  GOD.  85 

throughout  its  existence,  to  the  purpose  for  which  it  was  made. 
His  care  extends,  therefore,  and  must  extend,  to  minims,  ephemera, 
and  atoms,  as  truly,  and  as  exactly,  as  to  the  concerns  of  cherubs 
and  seraphs  in  the  heavens. 

Accordingly,  we  actually  behold  him  alike  animating  the  blade, 
the  stem,  and  the  leaf,  in  the  vegetable  kingdom ;  living  in  the 
mite  and  the  insect,  the  bird  and  the  beast ;  thundering  marvel- 
lously with  his  voice  $  sending  lightnings  with  rain  /  rolling  the 
billows  of  the  ocean;  making  the  earth  to  quake  at  his  presence  ; 
shining  in  the  stars,  glowing  in  the  sun,  and  moving  with  his  hand 
the  various  worlds  which  compose  the  universe.  At  the  same  time, 
his  presence  and  agency  are  more  sublimely  visible  in  the  universe 
of  minds,  in  all  the  amazing  powers  of  thought,  affection,  and  mo- 
ral action,  in  the  knowledge,  virtue,  and  enjoyment,  of  the  myriads 
which  form  the  peculiar  kingdom  of  JEHOVAH. 

5thly.  It  is  equally  evident  that  this  end  must  be  Himself. 

Before  God  made  the  universe,  there  was  nothing  beside  him. 
Whatever  motive  prompted  him  to  this  great  work,  must,  of  course, 
have  been  found  in  himself;  because,  beside  him  there  was  nothing. 
It  must,  also,  have  been  found  in  himself,  because,  when  other  be- 
ings existed,  all  were  nothing  in  comparison  with  him ;  and,  there- 
fore, in  the  same  comparison,  undeserving  of  his  regard.  But 
this  end  could  not  respect  any  change  in  himself;  any  increase, 
diminution,  or  alteration,  of  his  greatness,  power,  and  glory.  It 
was,  therefore,  the  manifestation  of  himself  alone  which  could  be 
the  end  of  this  mighty  work.  Himself  is  the  sum  of  excellence ; 
of  all  that  is  great,  or  wise,  or  good.  The  manifestation  of  him- 
self is,  therefore,  only  the  manifestation  of  boundless  excellence  to 
the  creatures  which  he  has  made.  The  manifestation  of  all  attri- 
butes, though  capable  of  being  made  in  declarations,  is  principally 
discerned  in  actions.  Excellence,  therefore,  is  discovered,  chiefly, 
by  doing  what  is  great,  and  wise,  and  good.  All  this  is  so  evident, 
as  to  need  no  illustration. 

God,  when  he  intended  to  disclose  his  perfections  to  the  uni- 
verse, intended,  therefore,  to  exhibit  them,  chiefly,  by  an  endless 
course  of  action,  in  which  wisdom,  greatness,  and  goodness,  should 
be  supremely,  and  most  clearly,  discovered.  The  highest  blessed- 
ness, he  has  told  us,  and  therefore  the  greatest  glory,  is  found  in 
communicating  good,  and  not  in  gaining  it ;  in  giving,  and  not  in 
receiving.  To  this  decision  Reason  necessarily  subjoins  her  own 
Amen.  The  great  design  of  God  in  all  things  is,  therefore,  to  do 
good,  boundlessly,  and  for  ever ;  and  in  this  conduct  to  disclose 
himself,  as  the  boundless  and  eternal  good. 

It  must,  of  necessary  consequence,  be  supremely  pleasing  to 
him,  that  his  intelligent  creatures  voluntarily  unite  with  him,  in 
loving,  and  promoting,  this  divine  purpose ;  while  all  opposition 
to  it  must  be  supremely  displeasing.  How  important  then  must 
it  be  to  us,  that  we  cheerfully  coincide  with  his  perfect  pleasure 


86  EXISTENCE  OF  GOD.  [SER.  I. 

in  this  great  end,  and  devote  to  the  advancement  of  it  all  our  facul- 
ties. Should  we  resist  his  designs,  so  excellent,  so  dear  to  him ; 
how  unworthy  in  itself,  and  provoking  to  him,  must  be  the  con- 
duct. What  terrible  consequences  must  spring  from  the  exertion 
of  such  power  and  knowledge,  exerted  to  manifest  his  anger 
against  those  who  thus  disobey  his  will,  and  oppose  his  designs ! 
What  must  they  not  feel !  What  ought  they  not  to  fear ! 

On  the  contrary,  what  an  universe  of  good,  immense  and  end- 
less, may  he  be  expected  to  provide  for  those,  who  voluntarily 
unite  with  him  in  this  glorious  design,  and  cheerfully  perform  his 
pleasure.  Such  good  he  can  make,  and  give,  and  repeat  for  ever, 
with  a  wish,  and  with  a  word.  To  make,  and  give  it,  is  his  delight 
and  glory.  It  will,  therefore,  be  done.  In  this  wonderful  work, 
how  divinely  great  and  good  does  God  appear !  How  deserving 
of  all  admiration,  love,  homage,  obedience,  and  praise.  How 
amazing  the  wonders,  which  he  has  done !  How  much  more  amaz- 
ing the  transcendent  purpose,  for  which  they  were  done  !  Who 
would  not  fear,  who  would  not  bless,  who  would  not  adore,  that 
glorious  and  fearful  name,  JEHOVAH  OUR  GOD;  the  Being  self- 
existent,  eternal,  and  immense ;  and  without  beginning,  limits,  or 
end ;  united  with  eternal  and  immeasurable  wisdom  and  power ; 
from  whom  are  derived  all  worlds,  and  all  their  inhabitants ;  on 
whom  all  depend  ;  and  by  whom  all  are  preserved,  governed,  and 
blessed,  and  conducted  with  supreme  wisdom  and  goodness  to  an 
end,  immortal  and  divine  ?  Blessing,  and  honour,  and  glory,  and 
power,  be  unto  Him  that  sitteth  upon  the  throne,,  and  unto  the  Lamb 
for  ever  and  ever. 


SERMON  II. 

ATHEISTICAL  OBJECTIONS  AND  SCHEMES  OF  DOCTRINE  CONSIDERED. 

PSALM  xiv.  1. —  The  fool  hath  said  in  his  heart,  there  isno  GOD. 

IN  the  preceding  discourse,  I  endeavoured  to  prove  the  exist- 
ence of  GOD  by  arguments  which  have  appeared  to  men  of  great 
distinction  for  learning  and  wisdom,  to  be  not  only  satisfactory,  but 
unanswerable.  Plain  men,  also,  though  comprehending  them  im- 
perfectly, have  admitted  both  the  force  of  the  arguments  them- 
selves ;  and  the  point  which  they  are  intended  to  establish  ;  with- 
out a  question,  and  almost  without  an  exception.  Yet  it  cannot  be 
denied  that  there  have  been  atheists,  speculative  as  well  as  prac- 
tical. A  few  of  them  may  have  existed  in  the  uneducated  classes 
of  mankind,  but  almost  all  have  been  found  among  those  who,  pro- 
fessedly at  least,  have  been  more  or  less  learned. 

But  to  whatever  class  these  persons  may  belong,  and  whatever 
pretensions  they  may  make  to  knowledge  and  wisdom,  they  are  in 
the  text  universally  characterized  by  folly.  The  fool,  says  David, 
hath  said,  there  is  no  GOD.  In  other  words,  every  man  who  says 
this,  is  a  fool ;  and  the  assertion  is  the  result  of  his  folly  only. 

It  is  remarkable  that  this  assertion  is  declared  to  be  made  in  the 
heart  of  the  fool ;  that  is,  to  flow  from  his  wishes,  and  not  from  his 
understanding.  For  the  words,  there  is,  in  the  translation,  there  is 
nothing  in  the  original.  Hence,  it  has  been  supposed  by  some 
commentators,  that  the  passage  ought  to  be  rendered,  let  there  be  no 
GOD.  Whether  this  rendering  be  admitted,  or  not,  there  can  be  no 
doubt  that  the  chief  reason  why  the  assertion  is  adopted  at  all,  is 
the  indisposition  of  the  heart  to  acknowledge  the  existence  of  the 
Creator. 

That  we  easily  believe  what  we  wish  to  believe,  is  a  truth  so  ob- 
vious, as  to  have  passed  into  a  proverb.  He  who  hates  the  con- 
trol, disreslishes  the  character,  and  dreads  the  inspection,  judgment, 
and  retribution  of  his  Maker,  and  intends  to  persevere  in  a  course 
of  sin  ;  will  find  no  refuge  from  anxiety  and  alarm,  and  no  source 
of  quiet  in  sinning  so  comfortable,  or  in  his  view  so  safe,  as  the  be- 
lief, that  there  is  no  GOD.  It  is  not  strange,  therefore,  that  this  be- 
lief has  been  cherished  by  such  beings  as  mankind  are;  and  par- 
ticularly by  such  beings  as  atheists  have  universally  been. 

Still,  this  conduct  cannot  be  denied  to  be  folly  of  a  very  gross 
kind.  As  our  belief  can  make  no  difference  in  the  fact;  as  if  GOD 
exists,  he  will  continue  to  exist ;  as  our  danger  from  his  anger 
against  our  sins,  is  exactly  the  same  whether  we  believe  it  or  not; 
as  our  quiet  in  sin  will  in  this  case  only  cheat  us  into  ruin ;  arid  as 


88  ATHEISTICAL  OBJECTIONS  AND  [SER-  L 

the  little  consolation  which  we  find  in  the  indulgence  of  this  belief, 
will  only  enhance  our  wretchedness  by  adding  to  it  the  anguish  ol 
disappointment ;  no  sober  man  will  hesitate  to  pronounce  this  con- 
duct foolish  in  the  extreme.  To  him,  who  walks  over  the  edge  ol 
a  precipice,  what  benefit  can  it  be  to  shut  his  eyes  ?  What  greater 
stupidity  can  there  be,  than  to  shut  our  eyes,  when  this  conduct 
will  prove  the  certain  means  of  conveying  us  to  this  scene  of  ab- 
solute destruction  ? 

Atheists  have,  however,  determined  to  encounter  this  hazard,  and 
boldly  resolved  that  there  is  no  GOD.  Against  the  doctrine  of  the 
divine  existence  they  have  raised  up  several  objections,  which  they 
declare  to  be  satisfactory,  at  least,  to  themselves.  These  they  have 
also  formed  into  a  scheme,  and  presented  it  to  the  public  with  a 
face  of  bold  assurance.  Even  this  has  not  satisfied  them.  They 
have  triumphed,  in  the  most  open  manner,  in  the  supposed  inge- 
nuity of  their  efforts  ;  and  in  the  boasted  strength  of  their  argu- 
ments, have  ridiculed  the  arguments  of  their  antagonists  ;  and  have 
treated  the  doctrines  not  only  of  Christianity,  but  even  of  Theism, 
with  contempt.  It  is  the  design  of  this  discourse,  to  examine  the 
objections  of  these  men,  and  the  principal  doctrines  with  which  they 
have  been  connected. 

The  first  of  these  objections  which  I  shall  mention,  is  that  Crea- 
tion is  so  great  a  work,  as  to  make  it  seem  impossible,  even  for  God 
to  accomplish  it. 

This  was  the  great  difficulty  in  the  mind  of  Aristotle.  This  sin- 
gular man,  in  the  early  parts  of  his  life,  found  his  thoughts  so  much 
perplexed  with  this  consideration,  that  he  for  a  time  gave  up  the 
doctrine  of  creation,  and  determined  that  the  universe,  as  to  its  sub- 
stance at  least,  had  existed  from  eternity.  I  cannot  help  remark- 
ing here  the  difference  between  him  and  the  modern  opposers  ot 
the  divinity  of  Christ.  Arians  and  Socinians  have  very  generally 
insisted,  that  creation  is  so  easy  a  work,  as  to  afford  no  proof  ot 
divine  agency  ;  and  declared,  that,  even  if  Christ  did  in  fact  create 
all  things,  this  fact  does  not  infer  his  divinity.  To  Aristotle  it  ap- 
peared too  difficult  a  work,  even  for  God  himself  to  perform. 

To  this  objection  we  are  furnished  with  a  conclusive  answer. 
God  does  actually,  and  daily,  create  the  human  soul  in  innumerable 
instances  ;  and  the  creation  of  the  soul  evidently  demands  all  the 
power,  necessary  to  the  creation  of  matter.  He  who  can  give  ex- 
istence to  the  soul,  can  plainly  give  existence  to  any  thing.  As  I 
propose  in  the  progress  of  these  discourses  to  discuss  at  large  the 
immateriality  of  the  soul,  I  shall  at  present  take  it  for  granted. 

This  objection  is  also  completely  overthrown  by  the  fact,  that  God 
upholds,  moves,  and  governs  the  universe.  Had  Aristotle  known  the 
doctrines  of  the  Copernican  astronomy,  and  beheld  God  moving 
with  entire  and  unabated  ease,  the  systems  of  worlds,  which  com- 
pose the  universe  ;  his  capacious  mind  would,  I  think,  have  been 
irresistibly  led  to  admit,  that  the  hand  which  moves  them,  could  with 


SER.  II.]  SCHEMES  OF  DOCTRINE  CONSIDERED.  89 

! 

the  same  ease  have  created  them.  Indeed  this  great  man  appears, 
in  the  later  parts  of  his  life,  not  to  have  placed  any  serious  reliance 
on  this  objection. 

2dly.  It  is  objected,  that  the  state  of  the  world  is  such,  as  to  for- 
bid the  belief,  that  it  is  the  work  of  a  God. 

"  The  world,"  says  the  objectors,  "  is  full  of  imperfection,  and  of 
suffering.  The  course  of  nature  is  such,  as  to  entail  upon  all  its 
animated  inhabitants,  pain,  disease,  and  death.  Nor  is  the  moral 
state  of  things  materially  different  from  the  natural.  Depravity, 
in  all  its  odious  forms,  appears  to  have  existed  from  the  beginning ; 
and  has  ever  constituted,  to  say  the  least,  no  small  part  of  the  cha- 
racter of  mankind."  God,  on  the  part  of  all  enlightened  men,  who 
believe  in  the  existence  of  such  a  being,  and  particularly  on  that 
of  Christians,  is  declared  to  be  possessed  of  infinite  perfection. 
Can  a  being  of  such  perfection  be  supposed  to  be  the  author  of  so 
imperfect,  incongruous,  and  deformed  a  work  ?  Is  it  not  plain,  that 
God  either  did  not  make  the  world,  or  that  he  has  forgotten  it,  and 
left  it  wholly  to  the  control  of  chance  ? 

To  this  objection,  which  is  attended  with  a  degree  of  specious- 
ness,  and  fitted  to  awaken  fretfulness,  where  it  will  not  produce 
conviction,  I  answer,  in  the 

1st.  place,  that  all  the  real  weight  of  it  lies  in  the  existence  of 
moral  evil ;  a  subject,  which  I  shall  have  occasion  to  examine,  when 
I  come  to  discourse  on  the  benevolence  of  God,  and  on  the  apostacy  of 
man. 

2dly.  The  whole  force  of  this  objection  lies  in  the  ineocplicableness 
of  certain  things  which  it  alleges  ;  and  amounts  to  no  more  than  this, 
that  there  are  several  things  in  the  world,  the  nature,  use,  and  end, 
of  which  we  cannot  understand.  The  argument  contained  in  it,  if 
resolved  into  a  general  principle,  will  stand  thus.  Nothing,  the  na- 
ture, use,  and  end,  of  which  we  cannot  understand,  can  be  the 
work  of  God.  This  argument  needs  only  to  be  proposed,  to  be  ex- 
ploded ;  for  it  is  absolutely  certain,  that  God  can  do  very  few  things, 
whose  nature,  use,  or  end,  can  be  comprehended  by  us.  It  is  equal- 
ly certain,  that,  according  to  this  rule  of  concluding,  the  same  thing 
may,  at  the  same  time,  be  proved  to  be,  and  not  to  be,  the  work  of 
God.  One  man  may  distinctly  comprehend  the  nature  of  a  thing, 
and  discern  in  it  certain  proofs  of  divine  workmanship.  Another 
man  may,  at  the  same  time,  be  wholly  ignorant  of  the  nature  of  the 
same  thing  ;  and  his  ignorance  will,  according  to  this  rule,  be  de- 
cisive proof,  that  it  is  not  a  divine  work.  The  same  man,  also, 
may,  according  to  this  rule,  in  the  different  periods  of  childhood 
and  manhood,  be  able  to  prove  a  thing  to  be,  and  not  to  be,  wrought 
by  the  hand  of  God.  The  evidence  of  the  divine  agency,  and  the 
want  of  it,  are  here  placed,  not  in  the  nature  of  the  work,  but  in 
the  nature  of  the  optics  by  which  it  is  perceived  :  an  absurdity  too 
palpable  to  need  any  further  discussion.  The  real  proof  in  this, 
and  every  other  case,  must,  if  it  be  found  at  all,  be  found  in  some- 

VOL.  I.  12 


90  ATHEISTICAL  OBJECTIONS  AND  [SER.  II. 

thing  which  we  know,  and  not  in  our  ignorance.  But  it  has  not 
been,  and  cannot  be  shown,  that  in  the  existing  world  there  is  any 
thing  inconsistent  with  the  doctrine,  that  it  was  created,  and  is  go- 
verned by  God.  It  is  readily  acknowledged,  that  in  the  system  oi 
which  we  are  a  little  part,  mystery  and  inexplicableness  are  found 
every  where,  and  in  every  thing,  in  the  view  of  such  minds  as  ours. 
At  the  same  time,  it  is  also  certain,  that  nothing  else  can  be  ration- 
ally looked  for  in  the  works  of  Him,  whose  ways  are  higher  than 
our  ways  as  the  Heavens  are  higher  than  the  earth.  The  mysteries 
alleged,  instead  of  being  an  objection  against  the  doctrine,  that 
the  world  was  made  by  God,  are  a  strong  presumptive  argument  in 
its  favour. 

3dly.  The  direct  proof  of  the  divine  agency  in  the  formation  and 
government  of  this  very  world,  found  in  innumerable  things  which 
itself  contains,  is  hitherto  unanswered,  and  is  plainly  unanswerable. 
This,  having  its  foundation  in  what  we  know,  can  never  be  affected 
in  any  manner  by  what  we  do  not  know ;  or,  in  other  words,  by 
the  mere  inexplicableness  of  the  objects  around  us. 

Universally,  until  we  know  thoroughly  the  nature,  use,  and  end 
of  the  things,  on  which  the  objection  is  founded,  it  must  be  a  mere 
and  miserable  presumption,  that  they  have  not  such  a  nature,  use, 
and  end,  as  are  worthy  of  God. 

The  Doctrines  which  Atheists  have  connected  with  these  objec- 
tions, and  which  are  deserving  of  any  serious  attention,  are  the  fol- 
lowing : 

I.  That  things  have  existed  in  an  eternal  series  : 

II.  That  their  existence  is  Casual :  and 

III.  That  all  distinct,  or  separate  beings,  owe  their  existence  to  the 
Pozvers  and  Operations  of  matter. 

These  I  shall  consider  in  the  order  specified. 

I.  It  is  asserted  by  Atheists,  that  there  has  been  an  Eternal  Series  of 
things. 

The  absurdity  of  this  assertion  may  be  shown  in  many  ways. 

1st.  Each  individual  in  a  series  is  an  unit.  But  every  collection 
of  units,  however  great,  is  with  intuitive  certainty,  numerable  ;  and 
therefore  cannot  be  infinite. 

2dly.  Every  individual  in  the  series,  (take  for  example,  a  series  of 
men)  had  a  beginning.  But  a  collection  of  beings,  each  of  which  had 
a  beginning,  must,  however  long  the  series,  have  also  had  a  beginning. 
This  likewise,  is  intuitively  evident.  Should  it  be  said,  that  the 
first  in  each  series  had  not  a  beginning,  but  was  from  everlasting ; 
which  is  the  only  possible  method  of  evading  the  answer  already 
given  ;  I  reply,  that,  according  to  this  supposition,  the  first  in  each 
series  was  uncaused  and  self-existent ;  and,  containing  in  itself  the 
principles  of  eternal  existence,  could  never  have  ceased  to  be.  At 
the  same  time,  an  endless  multitude  of  finite  self-existent  beings 
must  be  admitted  on  this  supposition,  possessed  in  all  instances  of 
few  and  feeble  active  powers,  and  in  most  instances  of  none  but 


SER.  II.]  SCHEMES  OF  DOCTRINE  CONSIDERED.  gj 

such  as  are  merely  passive.  Thus,  for  example,  there  must  have 
been  an  eternal  Man,  an  eternal  Lion,  an  eternal  Eagle,  an  eter- 
nal Oak,  an  eternal  Rose,  eternal  Grass  ;  and  in  a  word,  as  many 
eternal  self-existent  Beings,  as  there  are  kinds,  and  sorts  of  exist- 
ences in  the  world :  for  no  being  of  one  kind  can  possibly  pro- 
duce, or  bring  into  existence,  a  being  of  any  other  kind.  Of 
course,  there  must  have  been  one,  eternal  and  self-existent,  at  the 
head  of  every  existing  series ;  and  at  the  head  of  every  series  of 
animated  beings,  an  eternal  self-existent  pair.  From  these,  also, 
the  whole  series  must  have  sprung  without  any  contrivance,  and 
in  most  instances,  without  any  consciousness.  All  this,  with  a  train 
of  absurdities  following  it,  literally  endless,  must  be  admitted  on 
this  supposition.  For  what  purpose  must  all  this  be  admitted  ? 
Truly,  to  relieve  us  from  the  difficulty  of  admitting  the  existence  of 
One  self-existent  being.  At  the  same  time,  the  existence  of  such 
a  finite  self-existent  being  is  a  mere  hypothesis,  without  a  shadow 
of  support. 

Beyond  this,  all  such  beings  must  have  lived,  as  we  do,  through 
a  succession  of  years,  and  their  whole  existence  must  be  made  up 
of  parts,  or  divisions,  succeeding  each  other.  These  parts  are  a 
collection  of  units  ;  and  are  therefore  numerable. 

Should  it  be  said,  that  saints  and  angels  in  heaven  are  immortal, 
and  will  therefore  exist  through  an  infinite  duration  ;  that  this  du- 
ration will  also  be  made  up  of  successive  parts ;  and  that,  of 
course,  there  may  be  an  infinite  duration  made  of  successive  parts: 
I  answer,  that  there  is  a  total  difference  between  these  cases.  In 
the  former,  the  supposed  infinite  duration  is  completed :  in  the  lat- 
ter, it  will  never  be  completed.  It  is  true,  that  saints  and  angels 
will  never  cease  to  be :  but  it  will  never  be  true,  that  they  have 
lived  infinitely,  or  through  an  infinite  duration.  An  endless  addi- 
tion of  parts  may  be  supposed ;  but  an  infinite  sum  of  parts,  which 
have  actually  had  existence,  is  a  self-contradiction. 

3dly.  It  is  justly  observed  by  the  learned  and  acute  Dr.  Bentlcy, 
that,  in  the  supposed  infinite  series,  as  the  number  of  individual 
men  is  alleged  to  be  infinite  ;  the  number  of  their  eyes  must  be  twice, 
the  number  of  their  Jingers  ten  times,  and  the  number  of  the  hairs 
on  their  heads  many  thousand  times,  as  great  as  the  number  of  men. 
What,  then,  must  be  the  number  of  the  hairs  on  the  bodies  of  ani- 
mals ;  of  leaves  on  the  trees ;  and  of  blades  of  grass  on  the  earth? 
According  to  this  supposition,  then,  there  is  an  almost  endless  mul- 
titude of  numbers,  greater,  and  many  of  them  incalculably,  than 
an  infinite  number.  To  such  palpable  absurdities  are  we  reduced 
by  supposing  an  infinite  succession. 

4thly.  It  is  also  observed  by  the  same  excellent  Writer,  that  all 
these  generations  of  men  were  once  present.  One  of  the  individu- 
als, viz.  the  first,  existed  at  an  infinite  distance  from  us.  His  son, 
who  may  be  supposed  to  have  been  forty  years  younger,  was  either 
at  an  infinite,  or  at  a  finite  distance  from  us.  If  at  an  infinite,  then 


92  ATHEISTICAL  OBJECTIONS  AND  [SER.  II 

the  infinite  distance  of  his  father  was  forty  years  longer  than  the 
infinite  distance  of  the  son.  If  the  son  was  at  a  finite  distance 
from  us,  then  forty  years,  added  to  a  finite  distance,  will  make  it 
infinite. 

It  is  unnecessary,  that  I  should  dwell  any  longer  on  this  compli- 
cation of  folly. 

The  same  arguments  are,  with  the  same  force,  applicable  to  all 
possible  successions.  Every  succession  is  in  its  nature  made  up  of 
parts,  each  of  which  has  a  beginning.  Of  course  we  see  intuitively, 
that  the  whole  has  had  a  beginning. 

The  only  subject,  on  which  rests  even  a  seeming  obscurity  in 
this  respect,  is  what  is  called  continued  motion.  Some  persons  have 
considered  motion  of  this  kind ;  such,  for  example,  as  that  of  the 
planets,  as  not  being  successive  ;  because,  when  viewed  in  the 
gross,  the  successive  parts  were  not  separable  by  the  human  mind. 
Divide  the  circuit,  as  a  wheel  is  divided  by  its  cogs,  or  teeth  ;  or 
fix  upon  a  number  of  stars,  by  which  the  planet  shall  successively 
pass ;  and  the  delusion,  occasioned  by  the  continuity  of  the  parts, 
will  vanish  in  a  moment.  It  will  be  seen  of  course,  and  with  per- 
fect distinctness,  that  motion,  in  all  its  forms,  is  as  truly  a  succes- 
sion of  changes  as  successive  thought,  or  successive  being. 

II.  Atheists  assert,  that  the  existence  of  things  is  Casual. 

In  this  assertion  the  connexion  between  cause  and  effect,  and  the 
very  existence  of  causation,  are  denied,  so  far  as  the  production  of  be- 
ing is  concerned.  All  beings  are  supposed  not  to  have  been  produ- 
ced, or  caused,  but  to  have  happened  :  their  existence  being  sup- 
posed to  be  a  mere  contingency.  Some,  perhaps  most  of  those, 
who  have  adopted  this  system,  have,  however,  at  the  same  time 
believed  matter  to  be  eternal.  On  this  scheme  of  existence  I  ob- 
serve in  the 

1st.  place,  that  it  is  a  mere  hypothesis,  unsupported  by  any  evi- 
dence whatever.  The  doctrine  of  casual,  or  contingent  existence, 
precludes  all  reasoning  by  its  very  nature.  The  very  demand  of  a 
reason  from  him,  who  adopts  it,  is  itself  an  absurdity  ;  because  he 
declares  to  you  in  the  very  nature  of  the  doctrine,  that  neither  the 
existence,  nor  the  doctrine,  admits  of  the  application  of  any  reason. 
Of  course,  the  fact,  that  existence  has  happened  in  any  case,  is  in 
its  own  nature  capable  of  being  evidenced  only  by  testimony,  and 
of  this  evidence  it  is  in  fact  incapable,  because  no  witness  was 
ever  present  at  such  a  contingency.  The  doctrine,  therefore, 
stands  on  exactly  the  same  ground  with  that  of  all  other  mere  as- 
sumptions ;  such  as,  that  the  soul  of  man  is  blue,  or  triangular ; 
that  the  inhabitants  of  Jupiter  walk  with  their  heads  downward ; 
or  that  the  Sun  is  a  body  of  melted  glass. 

2dly.  The  abettors  of  this  doctrine  have,  in  their  endeavours  to 
form  a  system,  founded  on  it,  been  driven,  unavoidably,  into  a  con- 
tinued succession  of  absurdities. 

Epicurus,  the  principal  vender  of  this  system,  supposed,  that  in 


SER.  II.]  SCHEMES  OF  DOCTRINE  CONSIDERED.  93 

numerable  solid  atoms  existed  from  eternity  in  infinite  space; 
that  they  were  of  different  sizes  and  figures,  and  were  all  separa- 
ted from  each  other;  and  that  they  were  originally  quiescent,  or  mo- 
tionless. When  it  was  objected,  that  they  must,  then,  have  remain- 
ed for  ever  motionless  ;  he  invented  for  them  a  conatus  ad  motum  ; 
an  endeavour,  or  tendency  towards  motion  j  which  he  declares  to  hare 
been  inherent  in  them  eternally.  When  it  was  objected,  that,  un- 
less they  were  moved  eternally  by  this  conatus,  they  could  never 
have  moved  at  all ;  he  avoided  this  difficulty  by  determining,  that 
they  had  mo-oed  from  eternity,  in  parallel  directions.  It  was  ob- 
jected again,  that  with  this  motion  they  would  never  have  approach- 
ed any  nearer  to  each  other.  To  escape  this  difficulty,  he  gave 
them  a  motion,  in  a  small  degree  oblique.  The  cause  of  their  mo 
tion  he  declares  to  be  their  weight ;  and  their  direction  to  be  down- 
ward :  not  knowing,  that  there  is  no  weight,  where  there  is  no 
attracting  body ;  and  that  every  direction  towards  the  centre  of  the 
earth  is  downward.  I  will  not  pursue  this  mass  of  absurdities  any 
farther  ;  and  will  only  observe,  that  those,  who  have  followed  him, 
have  not  rendered  the  system  a  whit  better  than  they  found  it. 

Sdly.  The  actual  state  of  things  is  a  complete  refutation  of  this 
doctrine. 

Regularity  is  a  direct  and  perfect  proof  of  the  absence  of  casual- 
ty in  the  formation  of  that,  in  which  the  regularity  exists  ;  and  the 
whole  system  of  things  is,  in  its  parts,  and  their  union  in  a  whole, 
one  immense  and  multiform  system  of  regularity. 

The  twenty-four  letters  of  the  alphabet,  small  as  the  number  is, 
are  proved  arithmetically  to  be  capable  of  more  than  six  hundred 
thousand  millions  of  billions,  of  different  horizontal  arrangements. 
Were  they  to  be  thrown  up  into  the  air,  and  to  fall  in  any  supposed 
order,  the  chances  against  their  falling,  a  second  time,  in  the  same 
order,  are  at  least  as  great  a  number,  as  that  which  has  been  speci- 
fied ;  and  just  so  many  chances  exist  against  their  falling  in  any 
given  position. 

In  the  human  frame  there  are  probably  more  than  a  million  of 
parts,  greater  and  smaller;  all  of  which  we  behold  united  in  a 
perfect  and  most  regular  system.  The  relative  horizontal  positions 
only,  of  which  these  are  capable,  must  be  expressed  by  more  than 
a  million  of  arithmetical  figures ;  their  vertical  and  oblique  posi- 
tions must  be  expressed  by  several  millions  more  ;  and  all  these 
combined,  must  be  expressed  by  the  multiplication  of  these  immense 
sums  with  each  other.  The  chances,  therefore,  against  such  an 
union  of  the  parts  of  the  human  body,  as  actually  exists,  even  af- 
ter we  suppose  the  several  parts  actually  formed,  would  be  such, 
as  would  be  expressed  by  this  aggregate  of  figures :  a  number, 
which  all  the  human  race,  who  have  existed  since  the  Mosaic  date 
of  the  creation,  would  not  have  been  able  to  count,  had  they  busied 
themselves  in  no  other  employment,  during  their  lives.  In  addi- 
tion to  this,  the  number  of  chances  against  the  original  formation 


94  ATHEISTICAL  OBJECTIONS  AND  [SER.  II. 

of  these  parts  is  immensely  greater,  than  against  the  fact  of  their 
coming  together.  Nor  are  we  yet  at  the  end  of  the  climax  :  for 
we  perfectly  well  know,  that,  if  all  the  parts  were  actually  and  per- 
fectly formed,  they  could  neither  put  themselves  together,  nor  be 
united  by  any  human  skill,  or  labour,  however  long  employed. 
Beyond  all  this,  if  they  were  all  formed,  and  all  perfectly  united,  so 
as  to  constitute  exactly,  both  within  and  without,  a  human  frame ;  it 
would  still  be  a  mere  corpse,  without  life  or  motion.  Were  we  to 
admit,  still  further,  that  the  frame,  thus  formed,  might  become  pos- 
sessed of  life ;  it  would  yet  be  destitute  of  a  soul,  and  therefore  in- 
finitely distant  from  the  intelligent  being,  whom  we  call  man. 

All  these  difficulties  must  be  surmounted,  a  second  time,  in  order 
to  the  existence  of  mankind ;  one  of  each  sex  being  originally, 
and  absolutely,  necessary  to  the  existence  of  succeeding  genera- 
tions. In  the  same  manner,  the  same  process  must  be  repeated, 
in  order  to  the  production  of  every  kind  of  animals  ;  and  in  most 
cases  in  order  to  the  production  of  the  kinds  of  trees,  shrubs,  and 
plants. 

He,  who  can  believe  this  system,  can  believe  any  thing ;  and  his 
faith  must  undoubtedly  be  the  nearest  approximation  to  casualty, 
which  has  been  hitherto  recorded  in  the  history  of  man. 

The  body  of  man  is  a  system,  made  up  of  parts,  wonderfully  nu- 
merous and  diversified,  and  still  more  wonderfully  united  and  ar- 
ranged. Every  one  of  them  is  regularly  found  in  all  the  bodies  of 
men,  in  its  own  place  ;  and  that,  the  best  place  possible.  The  hair 
of  the  head,  which,  for  aught  that  appears,  might  as  naturally  have 
grown  on  the  face,  grows  only  where  it  is  needed  to  cover  the  ce- 
rebrum and  cerebellum,  so  tender  and  vital,  from  the  injuries  of  both 
heat  and  cold;  and  to  become,  at  the  same  time,  a  beautiful  orna- 
ment. The  eyes  are  placed  where  only  they  are  needed,  or  could 
be  materially  useful  to  direct  the  hands  and  the  feet :  the  teeth,  where 
alone  they  could  serve  their  great  purpose  of  mastication  :  the 
throat,  immediately  behind  and  beneath  them,  where  alone  it  could 
answer  its  own  purpose  of  receiving  the  food  after  it  has  been  chew- 
ed, mixed  with  the  saliva,  and  thus  prepared  for  digestion  :  the  stom- 
ach, beneath  the  throat,  or  more  properly  beneath  the  oesophagus, 
to  receive  through  it  the  food  thus  prepared,  and  render  it  useful  to 
the  preservation  of  life  by  digestion.  In  the  same  manner,  the 
heart  is  situated  in  exactly  that  position,  with  respect  to  the  lungs, 
and  the  greater  arteries  and  veins,  in  which  it  communicates  to  them, 
and  through  them  to  the  whole  body,  in  the  most  advantageous 
manner,  the  blood,  which  is  the  great  instrument  of  sustaining  life. 
The  Lungs,  also,  are  in  the  same  happy  manner  connected  with 
the  throat  by  the  trachea,  so  as  to  receive,  and  decompose,  the  air 
on  which  we  live,  after  it  is  admitted  into  the  nostrils.  The  great 
bone  of  the  Neck  and  Back,  commonly  called  the  Spine,  is  so  form- 
ed, and  placed,  as  to  sustain  the  body  in  an  erect  posture ;  as  to  de- 
fend, in  a  manner  indispensably  necessary,  the  spinal  marrow,  so 


SER.  II.]  SCHEMES  OF  DOCTRINE  CONSIDERED.  95 

essential  to  life  ;  and  as,  through  orifices  in  the  vertebra?,  of  which 
it  is  composed,  to  permit  the  nerves  to  pass,  and  give  sensation  to 
every  part  of  the  body ;  and  as,  at  the  same  time,  to  enable  us  to 
bend  into  every  useful  position.  The  tongue"  is  so  constructed,  and 
posited,  as  to  answer  exactly  its  various  important  purposes,  par- 
ticularly tasting  and  speaking ;  the  hands,  where  alone  they  could 
be  employed,  in  their  innumerable  uses  ;  and  the  feet,  where  alone 
they  could  enable  us  to  stand,  or  walk. 

This  course  of  illustration  might  be  pursued  through  a  volume, 
or  rather  through  many  volumes  ;  and  the  more  minutely  and  ex- 
tensively it  wras  pursued,  the  more  clearly  would  it  evince,  at  every 
step,  a  design  most  wonderful  in  itself,  originally  and  exactly  form- 
ed, and  perfectly  executed  ;  every  part  of  which  is  with  the  great- 
est felicity  fitted  to  the  important  ends  of  human  existence. 

Let  us  now,  for  a  moment,  consider  what  would  be  the  conse- 
quences of  mere  casualty  with  regard  to  this  subject.  Suppose  the 
eyes,  only,  placed  (where  they  might  as  easily  have  fallen  by 
chance,  as  in  their  proper  place)  in  any  one  of  those  innumerable 
positions,  furnished  by  the  body  ;  for  example,  on  the  top  of  the 
head,  or  on  the  soles  of  the  feet :  What  would  have  become  of  the 
man  ?  Suppose  the  mouth,  the  throat,  the  trachea,  the  lungs,  the 
stomach,  or  the  heart,  to  have  been  removed  even  a  very  little  dis- 
tance from  their  present  places.  How  soon  must  life,  if  we  sup- 
pose life  at  first  to  exist,  be  extinguished  ?  Or  rather,  how  impos- 
sible must  it  have  been  for  life  to  exist  at  all  ?  Were  the  hands  and 
feet  to  interchange  positions  ;  were  the  thumb  to  grow  from  the 
back  of  the  hand  ;  or  the  joints  of  the  fingers  to  be  turned  outwards, 
nearly  every  purpose,  which  man  is  fitted  to  accomplish,  must  be 
entirely  prevented.  The  truth  is  ;  all  the  parts  of  the  human  body 
are  of  high  importance  to  our  well-being,  both  as  to  their  structure, 
and  their  position  ;  and  very  many  of  them  are  in  both  respects  ab- 
solutely indispensable.  A  very  small  change  in  any  one  of  these 
would  be  equally  fatal  to  comfort,  and  to  life. 

Whence,  then,  has  it  come  to  pass,  that,  in  so  many  millions  of 
the  human  race,  all  the  parts  of  the  human  body  are  exactly  form- 
ed, and  exactly  placed,  in  their  proper  and  relative  position  ?  that 
the  blood  has  flowed  in  its  thousand  channels,  and  regularly  re- 
turned to  the  fountains,  in  all  its  various  courses  ?  that  the  food  has 
ever  been  digested;  the  processes  of  secretion  carried  on  with 
exactness  ;  the  juices  separated  without  mixture  ;  and  the  nutri- 
ment of  the  whole  Body  conveyed  to  every  part,  however  minute  ; 
and  however  distant  ?  that  the  organs  of  sensation  have  ever 
been  formed  ;  and  the  bones,  muscles,  and  sinews,  furnished  with 
strength,  and  the  nerves  with  sensitive  perception ;  and  that  thus 
the  Body  has  become  a  frame,  a  tenement,  suited  to  the  inhabita- 
tion of  an  intelligent  mind  ? 

Let  me  further  ask,  has  mere  casualty  been  the  source  of  contri- 
vance, of  thought,  of  volition,  of  virtue  ?  Has  an  immaterial  Exist- 


96  ATHEISTICAL  OBJECTIONS  AND  [SER.  II. 

ence  possessed  of  these  wonderful  powers,  started  into  being  by  a 
mere  contingency  ?  That  the  soul  is  immaterial,  I  shall,  as  I  have 
before  observed,  attempt  to  prove  in  another  discourse,  and  shall 
therefore  take  it,  here,  for  granted.  Will  it  be  held,  that  souls  are 
also  progenitors,  and  propagate  each  other,  after  chance  has 
given  birth  to  the  first  in  the  series  ? 

The  first  proofs  of  design,  viz.  the  provision  of  means,  adapted 
evidently  to  the  accomplishment  of  ends,  are  also  found  in  every 
animal  Body ;  in  every  organized  structure ;  in  the  mineral  King- 
dom, to  a  vast  extent ;  and  universally  in  the  figure,  positions,  mo- 
tions, and  appurtenances,  of  the  worlds  composing  the  planetary 
system.  Their  magnitudes,  their  distances  from  the  Sun  ;  the  po- 
sition of  their  axes ;  their  diurnal  and  annual  revolutions  ;  their 
furniture  of  moons  ;  the  central  station,  size,  and  splendour,  of  the 
vast  luminous  world,  around  which  they  roll ;  the  regularity  and 
harmony  of  all  their  motions  ;  are  overwhelming  proofs  of  design 
and  wisdom,  such  as  can  be  attributed  only  to  a  boundless  and  un- 
created Mind. 

III.  Atheists  assert,  that  the  several  beings,  found  in  the  Universe, 
owe  their  existence  to  the  operations  of  Matter. 

In  opposing  this  scheme  AVC  return  again  to  arguments,  derived 
from  the  connexion  between  cause  and  effect :  for  here  a  cause  is 
not  only  supposed,  but  directly  alleged  by  the  Atheist ;  and  is  re- 
garded by  him  as  being  adequate  to  the  production  of  all  beings. 
It  will  be  my  business  to  prove  from  the  inadequacy,  and  the  con- 
sequent inefiicacy,  of  the  alleged  causes,  that  it  was  not  the  real 
source  of  existence  to  the  beings,  visible  in  the  world  around  us. 
For  the  accomplishment  of  this  purpose,  I  observe  in  the 

1st.  place,  that  Matter  is  acknowledged  by  the  Atheist,  with  whom 
I  am  now  arguing,  to  be  destitute  of  Intelligence  :  it  being  the  great 
object  of  his  scheme  to  prove,  that  his  own  existence,  and  that 
of  other  beings,  was  not  derived  from  an  Intelligent  cause. 

2dly.  The  eternal  existence  of  Matter  is  a  merely  gratuitous  sup- 
position j  unsupported  by  any  evidence  whatever. 

3dly.  If  we  admit,  that  Matter  existed  from  eternity,  its  proper- 
ties, and  operations,  must  all  have  been  also  eternal. 

As  the  properties  of  Matter  are  inherent  in  it ;  they  must,  in  the 
case  supposed,  have  been  eternally  inherent.  Of  course  whatever 
powers  Matter  possessed,  it  possessed  them  eternally  :  there  being 
no  cause,  intrinsic  or  extrinsic,  to  increase,  lessen,  or  alter  them. 
Hence  it  is  certain  that  they  must  have  operated  from  eternity,  in 
every  way,  in  which  they  could  operate  at  all.  All  the  beings, 
therefore,  and  all  the  changes,  which  its  operations  could  produce, 
it  must  have  produced  from  eternity.  Hence  it  is  plain,  that  there 
must  have  been  an  eternal  and  infinite  series  of  Men,  of  Animals, 
of  Vegetables,  of  Motions,  and  of  Changes  of  every  other  kind,  in 
the  universe.  But  this  has  been  demonstrated  to  be  a  self-contra- 
diction. The  premises,  whence  it  is  derived,  are  therefore  false , 


SER.II.]  SCHEMES  OF  DOCTRINE  CONSIDERED.  97 

That  Matter  should  have  possessed  these  powers  from  Eternity, 
without  exerting  them,  and  that  it  should  have  exerted  them  from 
Eternity,  are  thus  proved  to  be,  as  I  asserted  in  the  former  dis- 
course, plain  impossibilities.  It  follows,  then,  undeniably,  that,  if 
Matter  existed  eternally  in  one  uniform  state,  that  state  was  entire- 
ly quiescent ;  and  that  no  change,  however  small,  could  ever  have 
taken  place  in  it,  but  from  an  extrinsic  cause.  Thus,  the  suppo- 
sition of  the  eternal  existence  of  Matter,  is  so  far  from  accounting 
for  the  existence  of  the  beings,  and  the  changes,  in  the  Universe, 
that  it  will  not  account  for  any  thing  ;  not  even  for  the  least  change 
in  the  position,  or  circumstances,  of  an  atom. 

4thly.  There  is  no  fact,  which  gives  even  the  appearance  of  plau- 
sibility to  this  scheme. 

The  only  facts,  which,  so  far  as  I  know,  have  ever  been  seri- 
ously alleged  to  this  purpose,  are  the  production  of  insects,  and 
plants,  by  what  is  called  equivocal  generation :  according  to  which, 
by  the  mere  fermentation  of  various  kinds  of  matter,  the  insect  is 
supposed  to  be  produced  without  a  parent,  and  the  plant  without  a 
seed. 

To  this  I  answer, 

(1st.)  That  this  is,  at  best,  a  mere  supposition:  no  evidence  having 
been  ever  furnished  of  the  fact  which  it  alleges. 

(2dly.)  Francisco  de  Redi,  and  Malpighi*  two  eminent  Italian 
philosophers,  have,  by  a  long  train,  of  ingenious  and  accurate  experi' 
ments.  unanswerably  proved,  that  equivocal  generation  is  a  ground' 
less  hypothesis  ;  and  that  no  Matter,  in  any  process  of  fermentation, 
will  produce  an  insect  without  a  parent,  or  a  plant  without  a  seed. 
As,  therefore,  all  the  powers  and  operations  of  matter  must,  if 
eternal,  be  eternally  the  same  ;  and  as  matter  now  produces  no 
such  beings,  as  alleged :  it  follows  unanswerably,  that  matter  was 
never  the  cause  of  any  such  productions. 

5thly.  Innumerable' facts  directly  refute  this  scheme. 

1st.' That  this  world,  in  its  present  form,  was  not  eternal,  is  cer- 
tain ;  because  its  surface  is  continually  changing,  and  approxima- 
ting, towards  a  level.  If  we  suppose  one  particle  only  to  have 
descended  from  the  higher  towards  the  lower  parts  of  the  surface  in 
'an  age,  or  in  a  million  of  ages ;  the  whole,  unless  counteracted  by  op- 
posing causes  (and  in  most  places  there  is  no  trace  of  such  causes) 
must  liave  become  an  entire  level,  at  a  period,  too  distant  to  be 
conceived  by  any  mind,  or  expressed  by  any  numbers.  Yet  mil- 
lions of  tons  annually  descend  towards  the  centre.  The  date  of 
the  Earth,  in  its  present  state,  must,  therefore,  have  begun  at  a 
time  not  far  distant. 

2dly.  If,  contrary  to  truth,  we  admit  gravitation  to  be  an  inherent 
property  of  J\Iatter,  it  could  not  possibly  have  caused  the  revolutions 
of  the  planets. 

Let  the  planets  be  placed  at  any  supposable  place,  and  distance, 
within  the  reach  of  the  Sun's  attraction ;  the  only  direction,  in  which 
VOL.  I  13 


98  ATHEISTICAL  OBJECTIONS  AND  [SER.  II 

they  could  possibly  move,  would  be  a  straight  or  right  line  to- 
wards the  Sun  ;  because  this  is  the  only  direction,  in  which  his 
gravitation,  and  theirs,  can  possibly  act.  It  is  easily,  and  mathe- 
matically, proved,  that  to  the  circular  motion  of  the  planets  round 
the  Sun  a  projectile  force,  or  impulse,  acting  in  the  direction  of  a 
tangent  to  the  planetary  orbit,  was  originally  indispensable.  So  far, 
therefore,  would  the  planets  have  been  from  moving  in  their  pro- 
per orbits  round  the  Sun,  by  the  mere  power  of  gravitation,  that 
they  could  only  have  fallen  directly  to  the  Sun.  Should  it  be  said, 
that  the  planets  have  moved  eternally  in  their  present  orbits  ;  and 
that  the  Earth,  for  example,  has  performed  an  infinite  series  of  re- 
volutions ;  it  must  also  be  said,  that  the  Moon,  in  her  circuit  round 
the  Earth,  has  performed  a  series  thirteen  times,  and  the  Earth,  in 
its  rotation  round  its  axis,  a  series  365  times,  as  great,  as  that  in- 
finite series. 

3dly.  The  diurnal  motions  of  the  planets,  the  positions  of  their 
axes,  and  the  attendance  of  their  satellites,  which  accord  with  no  re- 
gularity, or  proportion,  to  their  magnitudes,  or  their  distances  from 
the  Sun,  and  cannot  be  explained  in  any  consistency  with  mere  mate- 
rial principles,  prone  themselves,  unquestionably,  to  have  been  de- 
rived from  an  extrinsic  and  intelligent  cause. 

Gthly.  From  a  sufficiently  regular  course  of  observations,  em- 
ployed on  the  eclipses  of  the  Sun  and  Moon,  and  a  series  of  cor- 
rect calculations  concerning  them,  it  is  proved  by  Ferguson,  that 
the  ancient  eclipses,  noted  in  history,  took  place  at  times,  differing 
sensibly  from  those,  which  the  calculations  require ;  that  these  dif- 
ferences of  time  regularly  diminish,  as  the  times  approach  nearer 
to  us  ;  and  that  the  orbit  of  the  Moon  was,  therefore,  more  distant 
from  the  Earth,  formerly,  than  it  is  now.  Hence  it  is  certain,  that 
the  Moon's  motion  round  the  Earth,  instead  of  having  been  eternal, 
has  existed  only  during  a  little  period. 

In  the  last  place,  for  I  will  not  dwell  on  this  atheistical  dream  any 
longer,  if  all  these  impossibilities  were  removed,  and  all  these  proofs 
given  up,  another  would  still  remain,  which  completely  refutes  this 
scheme  ;  viz.  that  Matter  cannot  be  the  cause  of  Intelligence. 

Quod  non  habet,  dare  non  potest:  what  a  cause  does  not  contain  or 
possess,  it  cannot  communicate  ;  is  a  maxim,  or  self-evident  propo- 
sition. That  Matter,  therefore,  which  cannot  think,  will,  or  origi- 
nate motion,  should  communicate  thought,  volition,  and  motivity,  is 
plainly  impossible. 

Thus  have  I  considered  the  only  atheistical  schemes  of  existence, 
which  merit  any  serious  attention.  Were  I  disposed  to  exhibit  the 
abettors  of  these  schemes  in  a  ridiculous  and  contemptible  light ; 
the  efforts  of  Anaximander,  Epicurus,  the  Egyptian  Philosophers, 
the  Count  de  Buffon,  and  many  others  both  ancient  and  modern,  to 
explain  the  origin  and  progress  of  things,  would  furnish  me  with 
ample  materials.  But  such  an  exhibition  would  ill  become  this 
sacred  place.  I  shall  only  add,  that  the  existence  of  the  very  Matter, 


SER.  II.]  SCHEMES  OF  DOCTRINE  CONSIDERED.  99 

to  which  so  much  is  attributed,  and  on  which  such  reliance  is 
placed,  by  atheistical  philosophers,  can  never  be  evinced.  I  my- 
self believe,  indeed,  that  it  exists  ;  but  I  also  know,  that  its  exist- 
ence cannot  be  proved. 

REMARKS. 

From  these  observations  it  is  evident,  in  the 

1st.  place,  that  Atheism  in  all  its  forms  is  a  specimen  of  the  most 
absolute  credulity. 

The  three  great  atheistical  schemes  of  existence,  here  recited, 
and  undoubtedly  the  best  which  have  been  formed,  are  founded  on 
mere  assumptions,  or  gratuitous  hypotheses,  unsupported  by  a  par- 
ticle of  argument,  or  evidence.  But  to  adopt  a  mere  assumption, 
especially  in  a  case  of  infinite  importance,  is  credulity  in  the  ex- 
treme, and  folly  which  cannot  plead  even  a  pretence.  More  than 
this,  each  of  these  schemes  is  refuted  by  direct  demonstration. 
Beyond  even  this,  they  are  unanswerably  proved  not  only  to  be 
false,  but  to  be  impossible.  Still  the  Atheist  goes  on  quietly  with 
his  faith  in  these  hypotheses  ;  and  resolves  to  believe,  in  defiance 
of  demonstration,  and  impossibility. 

2dly.  There  are  still  men,  in  considerable  numbers,  and  of  no 
small  ingenuity,  mho  profess  themselves  Atheists  $  and  who  thus  prove 
that  Atheism  has  its  seat  in  the  heart,  and  not  in  the  understanding. 
Nothing  can  be  more  evident,  than  that  these  doctrines  can  never 
have  been  embraced  from  argument,  or  conviction,  or  by  an  unbi- 
assed understanding.  They  were,  therefore,  certainly  adopted 
under  the  influence  of  the  heart ;  and  believed,  only  because  they 
were  loved,  or  because  God  was  dreaded  and  hated.  Thus  the 
heart  is  the  true  source  of  the  belief  that  there  is  no  God;  and  he  is 
a  fool,  who,  governed  by  its  wishes,  thus  believes  against  all  rea- 
son and  evidence. 

3dly.  As  such  men  have  thus  believed  under  such  an  influence  j 
so,  if  we  indulge  such  wishes,  we  may  be  given  up  by  God  to  these, 
or  any  other,  fatal  doctrines,  and  of  course  to  destruction. 

The  great  danger  lies  in  the  heart ;  and  in  its  hostility  to  God 
and  his  character.  What  we  wish  we  easily  believe ;  and  what  we 
dread,  or  hate,  we  easily  disbelieve.  As  we  dread  the  anger  of 
God  against  sin,  and  against  ourselves  particularly  as  sinners,  and 
all  his  designs  to  punish  it ;  as  we  hate  to  renounce  it,  and  its  plea- 
sures ;  we  contrive  easily,  and  naturally,  to  disbelieve  his  designs, 
character,  and  existence.  Especially  is  this  the  case,  when  God, 
provoked  by  our  rebellion  and  opposition,  gives  us  up  to  a  repro- 
bate mind. 

How  greatly  ought  we  then  to  fear  this  mass  of  guilt,  danger, 
and  ruin !  How  earnestly  ought  we  to  wratch,  and  strive,  and  pray 
that  we  fall  not  into  this  train  of  temptations  and  miseres !  Let  us 
resolve  to  receive  the  truth,  at  all  events,  however  humbling  or 
painful,  in  the  love  of  it.  And  may  God  grant  that  it  may  make  us 
free  from  the  bondage  of  corruption,  and  translate  us  into  the  glo- 
rious liberty  of  his  Children.  Amen. 


SERMON  III. 

COMPARATIVE    INFLUENCE    OF    ATHEISM    AND    CHRISTIANITY. 


PSALM  xiv.  1. —  The  fool  hath  said  in  his  heart,  There  is  no  God.    They  are  corrupt , 
they  have  done  abominable  works  ;  there  is  none  that  doeth  good. 

IN  my  last  discourse,  1  considered  the  objections  of  Atheists 
against  the  being  and  government  of  God ;  and  those  doctrines 
concerning  the  origin  and  existence  of  things,  which  they  have 
substituted  for  the  doctrines  of  Theism  and  the  Scriptures,  on  this 
most  important  subject.  The  objections  I  endeavoured  to  prove 
unsound  and  nugatory,  and  the  doctrines  to  be  mere  hypotheses, 
demonstrably  false,  and  plainly  impossible.  Hence  I  concluded 
them  to  be  the  doctrines  of  the  heart,  and  not  of  the  intellect. 
Hence  also  I  concluded,  that  he  who  embraces  them  is,  according 
to  the  language  of  the  text,  a  fool.  There  is  no  more  absolute 
folly  than  to  believe  doctrines  because  we  love  them,  and  to  re- 
ject doctrines  because  we  hate  them :  or,  in  other  words,  to  suffer 
our  inclinations  to  govern  our  understanding. 

The  consequences  of  these  doctrines,  or  of  Atheism  generally, 
are  in  the  text  declared  in  these  words,  They  are  corrupt ;  they 
have  done  abominable  works :  there  is  none  that  doeth  good.  In 
other  words,  Atheists  are  corrupt  ,*  they  do  abominable  works : 
there  is  none  of  them  that  doeth  good.  This  character  of  Atheists, 
seen  by  the  Psalmist,  and  declared  by  the  Spirit  of  God,  three 
thousand  years  ago,  has  not  changed  for  the  better,  at  any  period, 
down  to  the  present  day.  They  have  ever  been  corrupt ;  they 
have  ever  done  abominable  works ;  there  has  never  been  among 
them  a  single  good  or  virtuous  man. 

It  cannot  but  be  an  useful  employment  to  examine  this  interest- 
ing subject,  and  to  learn,  from  such  an  examination,  the  manner  in 
which  these  false  principles,  dictated  and  embraced  by  a  bad  heart, 
contribute,  in  their  turn,  as  powerful  causes,  to  render  that  heart 
still  more  corrupt ;  to  fill  ihe  life  with  abominable  actions ;  and  to 
prevent  every  one,  who  embraces  these  doctrines,  from  assuming 
the  character  of  virtue. 

Before  I  enter  upon  the  direct  discussion  of  this  subject  it  will 
be  proper  to  observe,  that  Virtue  is  nothing  but  -voluntary  obedience 
to  truth;  and  Sin  nothing  but  voluntary  obedience  to  falsehood. 
Or,  more  generally,  virtue  and  sin  consist  in  a  disposition  or  pre- 
paration of  the  heart,  flowing  out  into  acts  of  obedience,  in  the  re- 
spective manners  which  I  have  mentioned.  From  these  definitions 
which,  it  is  presumed,  cannot  be  Successfully  denied,  it  is  evident, 
that  every  false  doctrine,  which  is  relished  by  the  heart,  will,  of 


SER.  III.  COMPARATIVE  INFLUENCE,  fcc.  101 

course,  govern  its  affections  and  volitions-,  and  will,  there  fore, -con- 
trol the  conduct.  Nor  is  it  less  evident,  that,  in  the  present  case, 
the  doctrine  in  question,  being  embraced  only  because  they  are 
loved,  will  eminently  influence  the  heart  which  has  dictated  them, 
and  eminently  affect  all  the  moral  conduct. 

It  will  also  be  clear  to  all  persons,  accustomed  to  the  investiga- 
tion of  moral  subjects,  that  the  character  of  a  man  must,  at  least  in 
a  great  measure,  be  formed  by  his  views  of  the  several  subjects,  with 
which  he  is  acquainted.  As  these  are  expanded,  magnificent,  and 
sublime  ;  or  narrow,  ordinary,  and  grovelling ;  the  taste,  the  cha- 
racter, and  the  conduct,  will  be  refined  and  noble,  or  gross  and 
contemptible.  A  man,  accustomed  to  an  exalted  sphere  of  life, 
and  to  a  regular  intercourse  with  great  objects,  will  assume  of  course 
a  dignity  and  greatness  of  mind,  and  a  splendour  of  personal  cha- 
racter, which  cannot  be  assumed  by  him,  whose  views  have  ever 
been  limited  to  a  few  and  small  objects,  and  whose  life  has  been 
passed  in  actions  of  no  significance.  There  is  something  princely, 
of  course,  in  men  even  of  moderate  endowments,  when  properly 
educated  for  the  inheritance  of  a  throne.  There  is  every  thing  di- 
minutive, of  necessity,  in  him,  who  is  trained  only  to  be  a  camp- 
boy  or  a  shoe-black. 

When  men  are  educated  to  contemplation,  and  science,  it  may  not 
unnaturally  be  imagined,  that  their  minds,  allowing  for  the  differ- 
ence of  their  endowments,  will,  from  the  similarity  of  their  pursuits, 
be  formed  into  a  similarity  of  character.  This,  however,  is,  to  a 
great  extent,  a  mistaken  opinion.  The  very  objects,  with  which 
such  men  are  equally  conversant,  may,  from  their  respective  modes 
of  viewing  them,  become  totally  unlike,  and  even  contradictory,  in 
their  apprehension.  It  will  not  be  questioned,  that  the  mind  of  a 
Heathen,  studying,  with  the  views  of  a  Heathen,  the  polytheism  of 
Greece  and  Rome,  would  be  affected  very  differently  from  the  mind 
of  a  Christian,  investigating  the  same  subject.  The  manner,  in 
which  we  regard  any  object  of  inquiry,  may  differ  from  some  other 
manner  almost  as  much,  as  any  two  objects  of  inquisition  may  differ 
from  each  other.  The  views  of  him,  who  regards  the  firmament 
as  a  great  blue  canopy,  and  the  stars  as  little  sparks  of  light,  differ 
from  the  views  of  the  Astronomer,  who  considers  the  firmament  as 
a  boundless  expansion,  and  the  stars  as  an  innumerable  multitude 
of  Suns,  almost  as  widely,  as  the  two  objects  of  contemplation 
differ.  The  manner,  therefore,  in  which  human  contemplations  are 
directed,  may  be  very  various,  although  the  objects  are  the  same. 
In  truth  it  is  not  the  grandeur  or  diminutivencss  of  the  objects, 
but  the  greatness  or  littleness  of  the  views  entertained  of  them, 
which  affect,  and  form,  the  character. 

The  taste-,  or  relish,  of  the  mind,  particularly,  will,  in  a  great 
measure,  if  not  wholly,  be  formed  by  this  cause.  The  mind,  by  an 
early  habit  accustomed  to  little  views,  will  soon  learn  to  relish  no 
other.  Accustomed  from  the  beginning  to  a  connexion  with  gro- 


102  COMPARATIVE  INFLUENCE  OF  [SER.  III. 

veiling  objects  only,  it  soon  ceases  to  be  pleased  with  any  other 
objects.  Accustomed  to  form  diminutive  and  debased  schemes  of 
action,  it  becomes  easily,  and  finally,  disgusted  with  every  thing  of 
an  enlarged  and  superior  nature. 

As  these  things  are  true  of  all  the  views,  entertained  by  Man ; 
so  they  are  especially  true  of  those,  which  may  be  called  original, 
and  fundamental ;  which  involve  all  subordinate  ones ;  which  di- 
rect every  future  course  of  thought ;  and  to  which  the  mind  thinks 
it  necessary  to  reconcile  every  succeeding  purpose,  relish,  and  opi- 
nion. If  the  stem,  here,  be  a  mere  twig ;  the  branches  must  be 
poor  and  diminutive  indeed.  Thus,  he,  the  basis  of  whose  religion 
was  an  idol,  must  form  a  system  of  theology  and  ethics,  dismally 
lean  and  contemptible. 

All  the  motives  to  human  conduct  are  found,  either  in  the  Objects, 
with  which  we  converse;  or  in  the  VIEWS,  with  which  we  regard 
them.  If  the  objects,  or  the  views,  be  low  and  debased,  low  and 
debased  motives,  only,  will  arise  out  of  them.  But  motives  origi- 
nate all  our  conduct,  regulate  its  progress,  and  determine  its  nature. 
If  they  be  low  and  debased,  the  conduct  will  partake  of  the  same 
characteristics,  and  will  of  course  be  grovelling,  unworthy,  and 
odious. 

Thus  the  objects,  with  which  we  are  conversant,  and  the  views 
which  we  form  of  them,  will  determine  both  the  internal  and  exter- 
nal character  of  Man. 

It  will  be  remarked,  that  I  have  considered  this  subject,  inde- 
pendently of  the  peculiar  doctrines  of  Christianity  ;  and  for  this 
reason ;  that  I  am  arguing  with  those,  who  deny  a  divine  Reve- 
lation. 

These  things  being  premised,  I  assert,  in  accordance  with  the 
text,  that  the  proper,  natural,  and  necessary  influence  of  Atheism  is 
to  contract,  and  render  grovelling,  the  views,  to  corrupt  the  character, 
and  to  deform  the  life  of  Man.  The  truth  of  this  assertion  I  shall 
attempt  to  illustrate  under  the  following  heads  : 

1.  The  views,  which  the  Atheist  forms  of  the  Natural  World: 

2.  His  views  of  the  Moral  World: 

3.  His  views  of  the  Future  World : 

All  these  I  shall,  also,  from  time  to  time,  compare  with  the  views, 
which  the  Christian  entertains  of  the  same  subjects. 

1.  /  shall  consider  the  views,  which  the  Atheist  forms  of  the  JVa- 
tural  World. 

In  this  consideration,  I  am  disposed  to  allow  the'  Atheist  all  the 
advantages  which  he  can  derive  from  endowments  or  acquisitions. 
He  may,  with  my  consent,  be,  what  I  well  know  he  can  be,  a 
Chymist,  a  Botanist,  a  Mineralogist,  or  an  Anatomist.  He  shall,  if 
he  pleases,  be  a  Mathematician,  a  Natural  Philosopher,  an  Astrono- 
mer, a  Metaphysician,  or  a  Poet.  I  mean,  that  he  may  be  any,  or 
all,  of  these,  so  far  as  one  man,  of  his  opinions,  cau  be  reasonably 
supposed  to  sustain  the  several  characters  specified.  I  will  not 


SER.  III.]  ATHEISM  AND  CHRISTIANITY.  j03 

even  avail  myself  of  the  celebrated  remark  of  Lord  Bacon,  that  a 
little  Philosophy  will  make  a  man  an  Atheist,  but  a  great  deal  will 
make  him  a  Christian :  although  I  entertain  not  a  doubt  of  its  truth. 
My  business  is  not  to  dwell  on  minute  things,  but  to  show  the  nature 
of  those  which  are  of  higher  importance. 

The  Atheist,  then,  may  with  enlarged  understanding,  and  skill, 
contemplate  the  structure  of  the  heavenly  Bodies.  He  may,  with 
the  eye  of  a  Naturalist,  explore  the  organization  of  the  vegetable 
kingdom;  may  analyze  the  chymical  principles,  and  combinations, 
of  plants  and  minerals ;  and  may  trace,  to  use  his  own  language, 
the  hidden  walks  of  Nature  in  her  mysterious  progress  through  the 
system.  Or,  with  the  imagination  of  the  Poet,  and  the  science  of 
the  Astronomer,  he  may  be  fascinated  with  the  beauty,  splendour, 
and  sublimity,  of  the  landscape,  or  delighted  with  the  distances, 
magnitudes,  motions,  harmony,  and  magnificence,  of  the  planetary 
and  stellary  systems ;  still  his  views  of  all  these,  and  all  other, 
natural  objects,  although  in  his  mind  the  most  illustrious  objects 
which  exist,  will  be  poor  and  pitiable. 

Jill  of  them,  in  his  opinion,  owe  their  being  to  fate,  accident,  or 
the  blind  action  of  stupid  matter.  They  exist  for  no  end  ;  and  ac- 
complish none.  They  spring  from  no  wisdom  ;  and  display  none. 
They  are,  therefore,  what  they  would  have  been,  had  they  been 
made,  and  moved,  by  an  Intelligent  Cause,  without  any  purpose, 
or  design,  in  their  creation :  a  vast  apparatus  of  splendour  and 
magnificence,  assembled  together  for  nothing:  an  immense  show, 
in  which  nothing  was  intended,  and  from  which  nothing  can  be 
gained.  The  Mind,  in  surveying  them,  asks  instinctively,  and  irre- 
sistibly, How  came  this  train  of  wonders  into  being  ?  and  is  an- 
swered with  nothing  but  perplexity  and  folly,  but  doubt  and  de- 
spair. In  the  same  manner  it  inquires,  Of  what  use  will  this  mighty 
assemblage  of  worlds  and  their  furniture  prove  ?  The  only  reply 
is,  Of  none.  All,  with  all  their  motions,  furniture,  and  inhabitants, 
are  the  result,  and  under  the  control,  of  that  iron-handed  necessity, 
which  exists  in  the  blind  operations  of  unconscious  Matter ;  that 
gloomy  Fate  of  the  Heathens,  to  which  they  sullenly  submitted  be- 
cause they  deemed  it  inevitable ;  and  which,  while  it  showered  ca- 
lamities in  abundance,  cut  off  every  hope,  and  every  effort,  for  the 
attainment  of  deliverance.  To  the  wretch,  whose  mind  is  effectu- 
ally imbued  with  this  scheme  of  things,  the  Universe  is  changed 
into  a  vast  Prison,  where  himself  and  his  companions  are  confined 
by  bolts  and  bars,  forged  by  the  hand  of  blind,  immoveable,  and 
irresistible  Destiny  ;  where  no  heart  is  found  to  pity  their  sufferings, 
and  no  hand  to  lend  relief;  where  no  eye  looks  with  sympathy,  and 
no  ear  listens  with  tenderness ;  where  the  walls  reach  to  heaven, 
and  are  hung  with  clouds  and  midnight ;  and  where  every  effort  to 
escape,  conducts  the  miserable  tenants  only  to  the  sullen  cavern 
of  Despair. 

Should  the  Atheist,  sick  with  the  forlorn  and  hopeless  contem- 


704  COMPARATIVE  INFLUENCE  OF  [SER.  III. 

plation,  turn  his  eye  from  this  scheme  of  things  to  his  only  alter- 
native, the  doctrine  of  Chance,  he  will  find  himself  equally  distant 
from  refreshment,  and  from  hope.  Here,  himself  and  all  other 
beings  in  Earth,  Sea,  and  Sky,  with  all  their  properties  and  ope- 
rations, are  mere  accidents,  involved  and  perplexed  in  their  move- 
ments, like  the  particles  of  dust  in  a  whirlwind.  In  his  view,  if  he 
understand  his  system,  and  will  think  consistently  with  himself,  his 
thoughts,  volitions,  and  efforts,  the  continuance  of  his  own  being, 
and  that  of  all  other  things,  are  mere  casualties,  produced  by  no 
cause,  upheld  by  no  support,  directed  by  no  wisdom,  and  existing  to 
no  purpose.  Mere  abortions,  precarious  in  the  extreme,  possessed 
only  of  a  doubtful  and  fluctuating  existence,  they  tremble  and 
flutter,  in  a  dreadful  state  of  suspense,  over  the  gloomy  abyss  of 
Annihilation.  All,  here,  is  doubt  and  discouragement.  Not  a  plan 
can  be  rationally  formed,  not  a  hope,  consistently  indulged.  Where 
every  thing  is  to  happen,  if  it  exist  at  all  ;  or  where  the  result  of 
the  casualty,  is  with  the  same  probability,  seen  to  be  any  thing  or 
nothing  ;  it  is  plain,  that  nothing  can  be  expected.  Against  every 
expectation,  the  chances  are  millions  of  millions  to  one  ;  for  every 
supposable  thing  is  as  likely  to  exist  as  any  other. 

Should  it  be  said,  that  the  Atheist  refutes  these  declarations,  by 
his  conduct ;  because  he  lives,  and  acts,  like  other  men,  and  is  no 
more  influenced  than  others  by  a  regard  either  to  fate,  or  chance : 
I  answer,  that  the  objection  is  erroneous.  The  Atheist,  instead  of 
refuting  these  observations,  refutes  himself.  He  denies  his  own  prin- 
ciples ;  and  avails  himself  of  the  principles  which  he  opposes.  If 
he  understands  his  own  scheme ;  he  cannot  but  know,  that  the  ne- 
cessity of  existence,  which  he  professes  to  believe,  is  irreconci- 
lable with  all  freedom  of  mind,  Avith  all  voluntariness,  with  all  con- 
trivance. He  knows,  that  connexion  cannot  spring  from  chance  ; 
that  order  cannot  arise  out  of  accident ;  that  whatever  exists  for- 
tuitously, exists  independently  of  all  things  else,  and  can  never  be 
connected  with  any  other  thing,  by  any  moral  or  useful  relation. 
If,  therefore,  he  would  think  and  act  rationally,  he  would  neither 
contrive,  expect,  fear,  nor  hope  ;  neither  build,  nor  plant ;  neither 
reap,  nor  gather ;  but  would  yield  himself  up  to  the  control  of  ir- 
resistible Destiny,  or  to  the  capricious  disposal  of  Contingence. 

The  works  of  God,  are  in  their  own  nature  beautiful,  magnifi- 
cent, sublime,  and  wonderful;  and  by  every  eye,  which  sees  them, 
their  nature  must  in  some  degree  be  discerned.  It  is  readily  adr 
mitted,  therefore,  that  the  Atheist  himself,  if  he  be  not  a  sot,  must 
in  some  degree  perceive  the  sublimity  and  splendour,  which  are  in- 
herent in  the  Earth  and  the  Heavens.  But  from  these  illustrious 
attributes  he  subtracts  immensely,  when  he  denies,  that  they  owe 
their  origin  to  an  intelligent  and  eternal  Mind  ;  when  he  denies,  that 
they  are  moved,  and  ruled,  by  infinite  perfection  ;  and  that  by  the 
same  perfection,  they  are  conducted  to  a  divine  and  glorious  end, 
a  purpose  infinitely  excellent  and  desirable.  Without  this  conside- 


SER.  III.]  ATHEISM  AND  CHRISTIANITY.  105 

ration,  all  their  lustre  becomes  feeble  and  fading ;  a  dim  taper, 
gradually  declining  on  the  sight  towards  a  final  extinction.  At  the 
same  time,  by  attributing  their  existence  to  Fate,  Chance,  or  Mat- 
ter, he  contracts  their  greatness,  and  lowers  their  elevation,  to  a 
measure  equally  humble  and  painful ;  and  covers  even  the  bright 
lights  of  Heaven  with  a  shroud  of  gloom  and  obscurity. 

When  the  Christian  beholds  the  Earth  and  the  Heavens,  how 
different  are  his  views  of  the  same  illustrious  objects  !  To  him  the 
vast  congregation  of  Worlds,  is  the  immense  and  eternal  empire  of 
the  Self-existent  and  Omnipresent  JEHOVAH,  contrived  by  his 
boundless  wisdom,  chosen  by  his  boundless  goodness,  and  execu- 
ted by  his  boundless  power.  This  single  thought,  like  the  rising  of 
the  Sun,  upon  this  benighted  World,  imparts  to  the  Universe,  in  a 
moment,  a  diffusive  and  illimitable  splendour,  investing,  explaining, 
and  adorning  all  the  beings  of  which  it  is  composed.  On  all,  the 
sublime  impression  of  Design,  is  instamped  as  a  living  image,  glow- 
ing in  living  colours.  The  Universe  becomes  a  vast  assemblage 
of  Means,  directed  to  an  immortal  Purpose ;  .arranged  in  perfect 
order ;  adjusted  with  exact  symmetry ;  and  operating  with  com- 
plete harmony  :  and  all,  from  the  glory  of  that  purpose,  and  the 
perfection  of  their  arrangement,  symmetry,  and  operations,  derive 
an  elevation  and  grandeur,  of  which  they  are  otherwise  utterly  in- 
capable. 

God,  before  whom  all  beings  are  as  nothing,  is  invested,  by  his 
perfections,  with  a  greatness  and  sublimity,  in  comparison  with 
which,  all  other  magnificence,  separately  considered,  becomes  less 
than  nothing  and  vanity.  Eternal,  Omnipresent,  and  Immutable 
Power,  Wisdom,  and  Goodness,  are  objects  so  high,  so  vast,  that 
all  the  Worlds  and  Suns,  which  they  have  created,  diminish,  when 
compared  with  them,  to  the  drop  of  the  bucket,  and  the  small  dust 
of  the  balance.  But  in  the  view  of  the  Christian,  these  worlds,  and 
every  thing  which  they  contain,  derive  a  glorious  lustre,  from  being 
an  immediate  exhibition  of  these  attributes,  and  of  the  incompre- 
hensible Being,  in  whom  they  reside.  Wherever  the  Christian  casts 
his  eyes,  he  sees  all  things  full  of  God.  The  omnipresent,  all-cre- 
ating, and  all-ruling  JEHOVAH  lives,  and  moves,  and  acts,  in  every 
thing  which  meets  his  view.  In  the  Spring,  he  comes  forth  in  his 
beauty  and  beneficence,  clothes  the  naked  World  in  the  richest  at- 
tire, and  awakens  universal  life  and  joy.  In  the  Summer,  and  the 
Autumn,  he  openeth  his  bountiful  hand,  and  satisjieth  the  wants. of 
every  living  thing.  In  the  Winter,  he  hath  his  way  in  the  whirlwind, 
and  in  the  storm,  and  the  clouds  are  the  dust  of  his  feet.  The  Hea- 
vens recall  to  the  mind  of  the  Christian  the  day  when  God  said, 
Let  there  be  a  firmament ;  and  there  was  a  firmament :  In  the  Sun, 
still  resounds  that  Voice,  which  commanded,  Let  there  be  light,  and 
there  was  light. 

In  the  mean  time,  all  things,  borne  on,  in  the  view  of  the  Atheist, 
in  a  blind  and  relentless  career  by  irresistible  Necessity,  or  dancing 
VOL.  I.  14 


106  COMPARATIVE  INFLUENCE  OF  [SER.  III. 

in  fortuitous  and  endless  mazes,  like  the  imaginary  Atoms  supposed 
by  him  to  have  produced  them,  and  therefore  dark,  cheerless,  and 
hopeless,  are,  in  that  of  the  Christian,  directed  by  the  Wisdom, 
Power,  and  Goodness  of  the  Creator ;  and  therefore,  to  him,  full 
of  expectation,  hope,  and  comfort.  Wherever  he  is,  there  God  is. 
His  ear  is  always  open  to  his  prayers ;  His  eye,  to  his  dangers,  sor- 
rows, and  fears  ;  His  hand,  extended  to  supply,  to  relieve,  to  com- 
fort, and  to  save.  An  Almighty  friend  is  every  where  found  by  him, 
in  the  crowd  and  in  solitude,  by  night  and  by  day ;  never  absent ; 
never  forgetful ;  never  unkind;  never  incumbered  by  any  concerns, 
which  will  prevent  his  wants  from  being  regarded  ;  nor  surrounded 
by  any  difficulties,  which  can  hinder  them  from  being  supplied. 
Between  this  friend  and  him,  time  and  place  can  never  intervene  : 
he  is  every  where,  and  is  every  where  to  him  a  God. 

In  this  vast  particular,  the  difference  between  the  views  of  the 
Atheist  and  those  of  the  Christian,  I  need  hardly  observe,  is  incal- 
culable and  immense.  The  efficacy  of  these  views  on  the  Mind 
must,  it  is  obvious,  be  proportioned  to  their  nature. 

2dly.  /  will  now  examine  the  views,  which  the  Atheist  forms  of 
the  Moral  World. 

The  Moral  World  is  the  World  of  Minds,  or  of  Intelligent  being. 
The  importance  of  this  World  will,  in  some  good  measure,  be  con- 
ceived from  these  considerations  ;  that  the  individuals,  who  com- 
pose it,  are  the  only  beings,  by  whom  good  can  be  contrived,  or 
done  ;  and  the  only  beings,  by  whom  it  can  to  any  extent  be  en- 
joyed. Of  this  World,  the  conceptions  of  the  Atheist  are,  in  a  far 
greater  degree,  inferior  to  those  of  the  Christian. 

The  only  object,  which  the  Atheist  knows  in  the  Moral  World, 
is  Man ;  and  Man,  lowered  to  the  humblest  possible  level  of  intel- 
lectual existence.  His  origin,  in  the  view  of  the  Atheist,  is  the 
same  with  that  of  a  Mushroom ;  and  his  character,  that  of  a  mere 
animal.  He  is  the  subject  of  no  moral  government ;  insusceptible 
of  moral  obligation ;  incapable  therefore  of  virtue,  excellence,  and 
loveliness;  possessing  attributes,  which,  like  himself,  are  the  off- 
spring, and  under  the  control,  of  Necesssity,  or  Chance  ;  united 
to  his  fellow-men  by  nothing  but  Time  and  Place;  insulated  in  all 
his  interests,  and  those  the  interests  of  a  swine  only ;  without  the 
knowledge,  or  the  existence,  of  lawor  government,  merit  or  reward; 
and  born  merely  to  breathe,  to  eat,  to  drink,  to  sleep,  to  propagate 
his  kind,  to  decay,  and  to  die.  How  obvious  is  it,  that  on  these 
views  of  Man,  there  can  be  erected  no  personal  worth,  enjoyment, 
or  hope  ;  no  common  good  ;  no  sense  of  rectitude  ;  and  no  efforts 
for  the  promotion  of  general  happiness. 

Personal  worth  is  all  dependent  on  the  existence  of  laws,  and 
government,  farmed  by  one,  who  has  a  right  to  enact  the  former, 
and  administer  the  latter  ;  a  right  founded  on  the  relations,  which 
he  sustains  to  those  who  are  under  his  government.  To  these  re- 
lations, also,  must  the  laws  and  the  government  be  conformed  in 


SER.  UI.]  ATHEISM  AND  CHRISTIANITY.  j07 

such  a  manner,  as  that  that,  and  that  only,  shall  be  enacted,  which 
requires  the  conduct,  suited  to  these  relations,  and  promotive  of 
general  and  individual  happiness.  In  the  same  manner  must  be 
directed  the  rewards,  punishments,  and  administrations.  But  on 
the  scheme  of  the  Atheist,  there  is  no  such  ruler,  and  no  such  right 
to  rule  ;  there  are  no  such  relations,  and  no  such  duties.  Recti- 
tude, the  sum  of  personal  worth,  consists  in  rendering  voluntari- 
ly, that  which  others  have  a  right  to  claim.  But  on  his  scheme,  no 
claim  can  be  founded,  and  none  exists.  There  is,  therefore,  no- 
thing due :  of  course,  no  duty  can  be  performed,  and  no  rectitude 
experienced.  Hence  that  high,  unceasing,  and  refined  enjoyment, 
which  attends  the  sense  of  rectitude,  can  never  be  found  by  the 
Atheist. 

As  the  Atheist  is  without  rectitude,  or  moral  principle ;  and  des- 
titute of  the  sense,  and  enjoyment,  of  it ;  so  it  is  plain,  that  his 
whole  conduct  must  be  directed  by  a  regard  to  mere  convenience: 
or  rather  by  a  regard  to  what  his  passions,  unrestrained,  rendered 
intense  by  habitual  indulgence,  and  fastening  their  view  only  on  the 
present  object,  may  deem  convenient.  In  other  words,  his  conduct 
must  be  dictated  merely  by  the  existing  passion  and  appetite  ;  and 
must,  therefore,  be  that  very  conduct,  which  has  produced  almost 
all  the  miseries  and  complaints  of  Mankind. 

If  this  scheme  be  true,  all  men  ought  undoubtedly  to  be  govern- 
ed by  it.  What  would  become  of  such  a  world ;  and  of  the  Atheist 
himself  in  the  midst  of  such  a  world  ?  No  man,  it  is  evident,  could 
exercise  confidence  towards  any  other  man.  The  loss  of  the  en- 
joyment, furnished  by  this  single  delightful  emotion,  an  enjoyment 
absolutely  indispensable  even  to  comfort  and  to  safety,  would 
infinitely  overbalance  every  good,  which  Atheists  ever  found. 
Without  confidence,  no  society  can  be  happy.  Without  confidence, 
no  society,  no  friendship,  no  union,  no  connexion,  between  intelli- 
gent beings  can  exist.  Even  thieves  and  robbers,  as  has  ever  been 
proverbially  acknowledged,  cannot,  without  confidence,  form  even 
their  dreadful  state  of  society.  The  world,  dispossessed  of  it, 
would  become  an  image  of  hell ;  and  distrust,  jealousy,  wrath,  re- 
venge, murder,  war,  and  devastation,  overspread  the  Earth.  In  the 
midst  of  millions,  the  Atheist  would  find  himself  in  a  desert.  His 
situation  would  be  that  of  a  hermit ;  his  character,  that  of  a  fiend. 
By  day,  he  would  hide  himself  in  his  den :  by  night,  he  would  prowl, 
as  a  wolf,  for  the  prey,  on  which  he  was  to  live. 

To  such  a  World,  it  is  obvious  Hope,  which,  in  the  language  of 
the  Poet,  comes  to  all,  could  never  come.  On  Hope,  even  as  the 
World  now  is,  men  in  a  great  measure  live.  The  prospect  of 
something  better  to-morrow,  brightens  all  the  comforts  of  man, 
and  tinges  with  light,  the  clouds  of  melancholy  and  affliction,  to-day. 
Were  all  the  enjoyments  of  human  life  to  be  fairly  reckoned  up ; 
it  is  not  improbable,  that  those  which  Hope  brings  in  her  train, 
would  be  the  greatest  mass,  both  in  number  and  value.  But  in 


\ 

108  COMPARATIVE  INFLUENCE  OF  [SER.  III. 

these,  the  Atheist  could  not  share ;  because  from  Fate  or  Chance, 
nothing  can  be  rationally  expected;  and  because,  from  his  fellow- 
men,  governed  by  his  doctrines,  there  could  arise  nothing  but  dan- 
ger, distrust,  and  fear. 

Should  it  be  said,  that  this  situation  of  things  would  be  so  abso- 
lutely intolerable,  that  Mankind,  unable  to  exist  in  it,  would  be 
compelled  to  unite  in  society,  and  establish  government :  I  admit 
the  conclusion;  and  perfectly  accord  with  the  premises,  from  which 
it  is  drawn.  But  what  would  be  the  Nature  of  this  government ; 
and  on  what  basis  would  it  be  founded  ?  Its  basis  would  plainly  be 
dire  necessity,  existing  in  the  impossibility  of  living  without  it .;  and 
its  operations  would  be  only  those  of  force.  The  Rulers  would  feel 
no  sense  of  rectitude,  possess  no  virtue,  and  realize  no  moral  obli- 
gation. To  all  these  things  their  fundamental  principles  would  be 
hostile,  and  would  render  the  very  thought  of  them  ridiculous. 
God  is  the  only  acknowledged  source  of  moral  obligation ;  but  to 
them  there  would  be  no  God,  and  therefore  no  such  obligation. 
Conformity  to  his  laws  is  the  only  rectitude ;  but  to  these  men 
there  would  be  no  such  laws,  and  therefore  no  rectitude.  Conve- 
nience, of  course,  or,  in  better  words,  Passion  and  Appetite,  would 
dictate  all  the  conduct  of  these  Rulers.  The  nature  of  a  govern- 
ment directed  by  Passion  and  Appetite  we  know,  imperfectly,  by 
the  histories  of  Caligula,  Nero,  and  Heliogabalus ;  and  more  tho- 
roughly, though  still  imperfectly,  in  those  of  Danton,  Marat,  Robes- 
pierre, and  their  associates.  Who  could  be  willing  to  see  such  a 
tissue  of  madness,  cruelty,  misery,  and  horror,  woven  again  ? 

The  subjects  of  such  a  government  would,  at  the  same  time, 
be,  in  the  same  manner,  under  the  influence  of  the  same  doctrine. 
Their  conduct  wrould  accordingly  be  an  exact  counterpart  to  that 
of  their  rulers.  Appetite  would  change  every  man  into  a  swine ; 
and  Passion,  into  a  tiger.  Right  would  neither  be  acknowledged, 
nor  be  felt,  nor  exist.  Whatever  was  coveted  would  be  sought, 
and  obtained,  if  it  could  be  done  with  safety.  Whatever  was  ha- 
ted, would,  so  far  as  safety  would  permit,  be  hunted,  and  destroyed. 
To  deceive,  to  defraud,  to  betray,  to  maim,  to  torture  and  to  butch- 
er, would  be  the  common  employment,  and  the  common  sport. 
The  dearest  and  most  venerable  relations  would  be  violated  by 
incestuous  pollution  ;  and  children,  such  of  them,  I  mean,  as  were 
not  cast  under  a  hedge,  thrown  into  the  sea,  or  dashed  against  the 
stones  ;  would  grow  up  without  a  home,  without  a  parent,  without 
a  friend.  The  Avorld  would  become  one  vast  den ;  one  immeasu- 
rable sty ;  and  the  swine  and  the  wolf  would  be  degraded,  by  a 
comparison  with  its  inhabitants. 

Should  it  be  doubted  whether  even  Atheism  would  terminate  in 
such  doctrines,  and  such  practices  ;  the  means  of  removing  the 
doubt  are  at  hand.  HOBBES,  SHAFTESBURY,  and  other  English  in- 
fidcl  writers,  some  of  whom  have  disclaimed  the  character  of  Athe- 
ists, and  wished  at  least  to  be  considered  as  embracing  Theism, 


SER.  III.]  ATHEISM  AND  CHRISTIANITY.  109 

have  directly  declared,  that  there  is  no  right,  except  that  which  the 
Leviathan,  or  civil  magistrate,  pronounces  to  be  such ;  and  that 
rectitude,  instead  of  being  founded  in  the  nature  of  things,  or  in  the 
will  of  God,  is  the  result  of  human  institutions,  and  arbitrary  deci- 
sions, merely.  Little  consideration  is  necessary,  to  enable  us  to 
discern,  that  this  single  principle  involves  all  the  consequences, 
which  I  have  attributed  to  Atheism,  dissolves  at  once  all  obligations 
to  duty,  annihilates  virtue,  and  crumbles  the  bands  which  hold  so- 
ciety together.  Accordingly  HOBBES  declares  it  to  be  lawful  to  do, 
and  to  get,  whatever  we  can  with  safety,;  and  multitudes  of  his  co- 
adjutors and  followers  have  taught,  that  pollution  in  almost  every 
form  is  lawful  and  desirable,  and  that  animal  enjoyment  is  the  only 
real  good.  The  infidels  of  the  French  school,  who  have  not  found 
it  necessary,  like  the  English,  to  regard  any  appearances,  have 
openly  denied,  and  ridiculed,  all  the  fundamental  principles  of  mo- 
rality, as  well  as  of  piety.  I  have  been  informed  by  what  I  esteem 
good  authority,  that  a  numerous  assembly  of  French  Literati,  being 
asked  in  turn,  at  one  of  their  meetings,  by  their  president,  whether 
there  was  any  such  thing  as  moral  obligation,  answered,  in  every 
instance,  that  there  was  not.  This  happened  a  little  before  the 
French  Revolution.  Since  the  commencement  of  that  stupendous 
event,  as  well  as  in  very  many  instances  before,  the  body  of  French 
Infidels  have  not  only  denied  all  the  obligation,  which  bind  us  to 
truth,  justice,  and  kindness,  but  pitied  and  despised,  as  a  contempt- 
ible wretch,  -bewildered  by  ignorance  and  folly,  the  man,  who  be- 
lieves in  its  existence. 

The  only  instance,  in  which  Infidels  of  any  description  have 
possessed  the  supreme  power  and  government  of  a  country,  and 
have  attempted  to  dispose  of  human  happiness  according  to  their 
own'doctrines  and  wishes,  is  that  of  France,  since  the  beginning  of 
the  Revolution.  If  we  consider  this  government  as  established 
over  a  nation,  educated  for  ages  to  the  belief  and  obedience  of  ma- 
ny doctrines  of  Christianity,  and  retaining,  as  to  a  great  majority 
of  the  people,  the  habits  formed  by  that  education,  the  state  of  that 
nation  will  evince,  beyond  a  question,  that  all,  which  I  have  said,  is 
true  without  exaggeration.  France,  during  this  period,  has  been  a 
theatre  of  crimes,  which,  after  all  preceding  perpetrations,  have 
excited  in  the  mind  of  every  spectator,  amazement  and  horror. 
The  miseries,  suffered  by  that  single  Nation,  have  changed  all  the 
histories  of  the  preceding  sufferings  of  Mankind  into  idle  tales,  and 
have  been  enhanced,  and  multiplied,  without  a  precedent,  without 
number,  and  without  a  name.  The  Kingdom  appeared  to  be  changed 
into  one  great  Prison ;  the  inhabitants  converted  into  felons ;  and 
the  common  doom  of  Man  commuted  for  the  violence  of  the  sword 
and  the  bayonet,  the  sucking-boat  and  the  guillotine.  To  contem- 
plative men  it  seemed  for  a  season,  as  if  the  Knell  of  the  whole 
nation  was  tolled,  and  the  World  summoned  to  its  execution,  and 
its  funeral.  Within  the  short  time  of  ten  years,  not  less  than  three 


HO  COMPARATIVE  INFLUENCE  OF  [SER.  III. 

millions  of  human  beings  are  supposed  to  have  perished,  in  that 
single  country,  by  the  influence  of  Atheism.  Were  the  world  to 
adopt,  and  be  governed  by,  the  doctrines  of  France,  what  crimes 
would  not  Mankind  perpetrate ;  what  agonies  would  they  not 
suffer  ? 

Let  us  now  turn  our  view  from  this  prospect  of  guilt  and  desola- 
tion, this  dark  and  final  abyss  of  sin  and  ruin,  where  no  solitary 
virtue  gleams,  where  no  ray  of  hope  or  comfort  trembles,  through 
the  profound  midnight ;  and  refresh  the  wearied  sight  by  casting 
a  momentary  glance  over  the  moral  world  of  the  Christian.  Here, 
at  the  head  of  the  vast  chain  of  moral  being,  reaching  like  Jacobus 
ladder  from  Earth  to  Heaven,  sits  on  the  throne  of  infinite  domi- 
nion, the  God  of  Abraham,  the  God  of  Isaac,  the  God  of  Jacob  ; 
the  God  of  all,  who,  like  them,  believe,  worship,  and  obey  their 
Creator.  In  him,  the  Self-existent  and  Infinite  Mind,  the  Christian 
beholds  unceasingly,  an  object  of  boundless  sublimity,  grandeur, 
beauty,  and  loveliness ;  commanding  by  the  disclosure  of  his 
character,  and  exhausting,  all  finite  admiration,  complacency, 
love,  and  praise ;  expanding  every  view,  refining  every  affection, 
and  ennobling  every  attribute.  From  the  immediate  contempla- 
tion of  this  glorious  Being,  raised  to  a  superiority  and  distinction, 
of  which  he  could  otherwise  have  never  conceived,  he  casts  his 
eyes  abroad  into  the  Universe,  which  that  Being  has  created. 
There  he  beholds  an  endless  train  of  Intelligent  minds  reflecting, 
with  no  unhappy  lustre,  the  beauty  and  glory  of  their  Maker. 
From  the  pre-eminent  dignity  of  the  Archangel,  through  the  glow- 
ing zeal  of  the  Seraph,  and  the  milder  wisdom  of  the  Cherub ; 
through  the  high  endowments  of  Moses,  Isaiah  and  Paul ;  down  to 
the  humble  but  virtuous  inhabitant  of  a  cottage,  one  spirit  lives, 
and  breathes,  and  actuates,  in  all ;  and  that  spirit  is  divine.  Each 
wears,  and  exhibits,  in  his  own  manner,  and  that  manner  a  delight- 
ful and  useful  one,  the  image  and  beauty  of  JEHOVAH.  All,  though 
of  different  magnitudes,  diffuse  a  real  light ;  all  are  stars,  though 
one  star  differ eth  from  another  star  in  glory.  All  are  the  subjects 
of  virtuous  affections ;  all  are  fitted  to  admire  and  adore,  to  glorify 
and  enjoy,  their  Creator :  all  are  formed,  and  disposed  voluntarily, 
to  fill  up  their  existence  with  doing  good,  with  promoting  indivi- 
dual enjoyment  and  increasing  universal  happiness  :  all  are  bound 
together  as  children  of  one  God  and  brethren  of  each  other,  by  love 
the  bond  of  perfection.  Every  one,  therefore,  is  lovely  in  the  sight 
of  his  Maker. 

To  this  Universe  of  Minds  the  Christian  believes,  that  the  Crea 
tor,  who  is  of  course  the  rightful  lawgiver,  has  given  laws,  for  the 
direction  of  its  members,  which  require  perfect  conduct,  and  ensure 
to  it  perfect  happiness.     These  laws  extend  to  all  the  thoughts 
words,  and  actions,  alike  ;  and  regulate  each  with  unerring  pro 
priety.     Their  obligation  is,  and  is  acknowledged  to  be,  divine , 
nothing  can  sunder,  nothing  can  lessen  it.     This,  instead  of  being 


SER.  III.]  ATHEISM  AND  CHRISTIANITY.  ]  ]  J 

a  source  of  regret  to  him,  is  his  delight;  for  what  these  laws  re- 
quire is  better  than  any  thing  else  ;  and  more  fraught  whh  self-ap- 
probation, worth,  and  enjoyment.  Of  course,  in  all  the  relations 
and  situations  in  life,  as  a  parent  or  a  child,  a  neighbour  or  a  friend, 
a  magistrate  or  a  subject,  he  feels  himself,  on  the  one  hand,  irre- 
sistibly obliged,  and,  on  the  other,  entirely  delighted,  to  obey  their 
dictates.  As  these  dictates  reach  every  moral  being,  in  every  si- 
tuation, and  with  respect  to  every  action,  they  provide  of  course, 
and  universally,  for  that  conduct,  in  every  being,  which  is  com- 
mendable and  desirable. 

Here  an  immoveable  foundation  is  laid  for  peace  within,  for  dig- 
nity of  mind,  for  real  and  enduring  enjoyment,  in  the  recesses  of 
solitude ;  and  for  the  endless  train  of  duties  and  blessings,  neces- 
sary to  the  happiness  of  Society.  A  Ruler,  formed  in  this  manner, 
will  govern  only  to  bless.  Subjects  of  the  same  character  will 
obey,  because  rectitude  demands  their  obedience,  and  because 
their  obedience  will  insure  the  happiness  both  of  themselves  and 
their  Rulers. 

3dly.  I  will  now  examine  the  views,  which  the  Atheist  forms  of  the 
Future  World. 

On  this  subject,  a  few  observations  only  will  be  necessary.  The 
whole  of  the  Atheist's  Creed,  with  respect  to  the  future  world,  is 
comprised  in  the  following  summary  :  That  his  body,  begun  by 
Chance  or  Necessity,  is  continued  without  design,  and  perishes 
without  hope  ;  and  that  his  soul  is  a  mere  attribute  of  his  body, 
useless  and  worthless  while  he  lives,  and  destined  at  his  death  to 
rottenness  and  corruption :  "  Death  an  eternal  sleep"  he  engraves 
on  the  gate-posts  of  every  church-yard  ;  and  consigns,  by  his  man- 
date, the  numerous  inhabitants  to  the  dark  and  desolate  regions  of 
annihilation. 

By  this  sweeping  sentence,  which  he  passes  on  all  the  human 
race,  he  takes  away  from  himself,  and  his  fellow-men,  every  mo- 
tive, furnished  by  the  fear  of  future  punishment,  or  the  hope  of  fu- 
ture rewards,  to  virtuous,  upright,  and  amiable  conduct. 

From  these  three  sources,  expressed  by  the  several  heads  of 
discourse,  arise  all  motives,  and  all  tendencies,  to  virtuous  conduct; 
to  truth,  justice,  and  kindness,  between  man  and  man.  From  the 
two  former,  we  have  already  seen,  the  Atheist  derives  neither  mo- 
tives nor  tendencies  to  this  conduct.  The  source,  under  conside- 
ration, is  to  him,  if  possible,  still  more  barren  of  both.  There  is, 
therefore,  nothing  in  this  scheme,  which  will  prevent  him  from  do- 
ing evil,  or  induce  him  to  do  good.  How  deplorable,  then,  is  his 
system,  if  it  may  be  called  a  system  of  doctrines  ! 

On  the  other  hand,  how  glorious  are  the  Christian's  views  of  the 
future  world !  From  the  promise  of  his  Creator  he  learns,  that  his 
body,  sown  here  in  corruption,  weakness,  and  dishonour,  shall  be 
raised,  beyond  the  grave,  in  incorruption,  power,  and  glory,  with  so 
many  attributes  of  Mind,  or  Spirit,  as  to  be  denominated  by  him, 


112  COMPARATIVE  INFLUENCE  OF  [SER.  III. 

who  made  it,  a  spiritual  body.  Ever  young,  active,  and  undecay- 
ing,  it  shall  be  reunited  to  the  immortal  mind,  purified  from  every 
stain,  and  every  error.  This  perfect  man  shall  be  admitted,  with 
an  open  and  abundant  entrance,  into  the  Heaven  of  Heavens,  the 
peculiar  residence  of  Infinite  majesty,  and  the  chosen  seat  of  Infi- 
nite dominion.  In  this  noblest  of  all  habitations,  this  mansion  of 
everlasting  joy,  he  shall  be  united  with  an  innumerable  multitude 
of  companions  like  himself,  sanctified,  immortal,  and  happy.  En- 
rolled among  the  noblest  and  best  beings  in  the  Universe,  a  child, 
a  priest,  a  king,  in  the  house  of  his  heavenly  Father,  his  endless 
and  only  destination  will  be  to  know,  love,  serve,  and  enjoy  God ; 
to  interchange  the  best  affections,  and  the  best  offices,  with  his  glo- 
rious companions  ;  and  to  advance  in  wisdom,  virtue,  and  happi- 
ness, for  ever. 

In  the  Future  World  of  the  Christian,  therefore,  motives,  endless 
in  their  number,  and  infinite  in  their  power,  excite  him  unceasingly 
to  all  the  conduct,  which  can  make  him  useful  and  lovely,  which 
can  promote  the  happiness  of  his  fellow-creatures,  or  secure  the 
approbation  of  his  God. 

Thus  have  I  taken  a  summary,  comparative  view  of  these  two 
schemes  of  existence.  In  that  of  the  Christian,  an  intelligent  Mind, 
possessed  of  boundless  power,  wisdom,  •  and  goodness,  existed 
from  everlasting  ;  commanded  into  being  the  Universe  of  Matter, 
and  the  Universe  of  Minds ;  is  present  in  every  place ;  sees,  with 
an  intuitive  survey,  every  thing ;  controls  all  things  with  an  al- 
mighty and  unerring  hand ;  and  directs  all  to  the  accomplishment 
of  the  divine  and  eternal  purpose,  for  which  all  were  made. 
Over  the  Universe  of  Minds,  destined  to  an  immortal  existence, 
he  exercises  a  moral  and  eternal  government ;  and  prescribes  laws, 
which  require  the  best  conduct,  and  insure  the  greatest  happiness. 
To  obedience  he  promises  an  endless  reward  ;  to  disobedience  he 
threatens  an  endless  punishment.  From  this  great  source,  the 
Christian  sees  himself  derived  5  to  this  glorious  end,  believes  him- 
self destined ;  and  in  this  sublime  scheme,  is  presented  with  all  mo- 
tives to  make  him  good,  and  with  all  means  to  make  him  happy. 

The  Atheist,  on  the  contrary,  supposes  all  things  derived  from 
chance,  or  necessity ;  originated  without  design  ;  existing  to  no 
purpose,  and  terminating,  whenever  they  do  terminate,  by  the  co- 
ercion of  Fate,  or  the  sport  of  Accident,  as  they  began.  Himseli 
he  regards  as  a  lump  of  organized  Matter  ;  without  a  Mind  ;  with- 
out law  or  government,  except  that  of  Fate  or  force ;  without 
moral  action ;  incapable  of  obligation  or  rectitude  ;  united  to  his 
fellow-men  only  by  Time  and  Place ;  formed  only  to  animal  enjoy- 
ment ;  and  destined  to  perish  with  his  kindred  brutes.  By  this 
scheme,  all  that  is  glorious,  divine,  and  lovely,  in  that  of  the  Chris- 
tian, is  annihilated ;  and  all  which,  in  the  natural  world,  cannot  be 
annihilated,  and  which  possesses  an  inherent  greatness  and  subli- 
mity, is  miserably  contracted  and  degraded.  Nothing  is  left  to  ex- 


SER.  III.]  ATHEISM  AND  CHRISTIANITY.  1  ]  3 

pand  his  views,  refine  his  affections,  or  ennoble  his  conduct.  Mo 
lives  to  virtue,  dignity,  and  usefulness,  he  obliterates  from  the  crea- 
tion. In  the  future  World,  he  finds  no  such  motives  ;  for  to  him 
the  future  world  is  nothing.  His  evil  passions,  in  the  mean  time, 
(for  such  passions,  whencesoever  derived,  he  possesses)  are  let 
loose  without  restraint,  to  rage  and  riot  without  control.  Of  all 
motives  to  do  evil,  his  scheme  is  prolific ;  of  motives  to  do  good,  it 
is  absolutely  barren.  At  the  same  time,  it  is  founded  on  mere  hy- 
pothesis, sustained  by  no  evidence,  and  believed,  against  demon- 
stration and  impossibility. 

Thus  it  is,  I  think,  unanswerably  evident,  that  he,  who  hath  said, 
There  is  no  God,  is  a  Fool ;  that  his  Atheism  is  a  scheme,  dictated 
only  by  an  evil  heart ;  that  it  corrupts,  of  course,  the  whole  moral 
character  ;  that  it  is  productive  of  all  abominable  works ;  and  that 
it  completely  precludes  the  performance  of  any  thing  that  is  good. 
VOL.  I.  '  15 


SERMON  IV. 

UNITY  OP  GOD. 
I.  CORINTHIANS,  viii.  4. — There  is  none  other  God  but  one. 

IN  the  three  preceding  sermons,  I  have  attempted  to  prove  the 
Existence  of  God ;  to  refute  the  Objections,  and  expose  the  systems, 
of  Atheists ;  and  by  an  examination  of  the  necessary  Influence  of 
these  systems  on  the  intellect,  heart,  and  life,  compared  with  that 
of  the  Christian  system,  to  show  the  malignant  efficacy  of  the  for- 
mer, and  the  desirable  consequences  of  the  latter. 

The  text  is  a  direct  declaration  of  the  Unity  of  God;  the  next  sub- 
ject of  discourse  in  the  order  which  I  have  proposed. 

That  there  is  but  one  God,  is  a  doctrine  acknowledged  in  this 
country  by  every  man.  No  attempt,  therefore,  to  prove  the  sound- 
ness of  this  doctrine  by  arguments,  can  be  necessary,  in  order  to 
produce  conviction  of  its  truth.  My  design,  in  choosing  it  for  the 
subject  of  the  present  discourse,  is,  to  exhibit  the  manner,  in  which 
zve  become  possessed  of  it,  and  the  evidence,  with  which  it  is  attended. 
In  pursuing  this  design,  I  shall  inquire  in  the 

I.  place,   What  arguments  are  presented  to  us  by  the  works  of 
Creation  and  Providence  in  support  of  this  doctrine  : 

II.  What  views  men  have  entertained  concerning  it,  under  the  di- 
rection of  Reason : 

III.  What  has  been  the  influence  of  Rev  elation  on  the  reception  and 
continuance  of  this  doctrine. 

I.  I  shall  inquire,  what  arguments  are  presented  to  us,  by  the  works 
of  Creation  and  Providence,  in  support  of  this  doctrine. 

In  answer  to  this  inquiry,  I  observe,  that  the  works  of  Creation 
and  Providence  furnish  to  Reason,  unaided  by  Revelation,  the  fol- 
lowing considerations. 

1st.  The  human  mind,  whenever  it  has  admitted  the  being  of  One 
infinite  God,  has  plainly  found  a  difficulty  in  admitting  the  existence 
of  more. 

This  argument  I  have  chosen  to  express  in  these  general  terms, 
because  I  am  aware,  that  different  men  have  thought  differently  con- 
cerning this  subject.  This,  indeed,  is  not  at  all  to  be  wondered  at, 
when  we  remember  the  peculiarly  abstruse  nature  of  those  doctrines, 
which  respect  Infinity.  The  only  conception,  which  the  human 
mind  is  capable  of  forming  concerning  infinity,  is  that  it  exists. 
This  fact  we  distinctly  understand ;  and  from  it  we  can  argue 
with  success  ;  but  the  nature  of  the  thing,  which  is  infinite,  or,  in 
more  proper  language,  the  nature  of  infinity  itself,  we  cannot  un- 
derstand, nor  can  we  argue  from  i*  it  all.  As  the  idea  cannot  enter 


SER.  IV.]  UNITY  OF  GOD.  H5 

our  minds ;  so  it  is  plain,  we  can  never  compare  it  with  any  other 
idea ;  for  it  is  self-evident,  that  an  idea,  which  we  have  not,  can 
never,  by  us,  be  compared  with  another  idea.  Of  course,  no  pro- 
position can  be  formed  by  us,  in  this  case,  and  no  argument  found- 
ed, or  conducted,  with  any  knowledge,  or  evidence.-  In  every 
such  case,  where  men  think  that  they  conceive,  argue,  conclude, 
and  demonstrate,  they  deceive  themselves  ;  and  will,  if  they  ex- 
amine, find,  that  they  have  formed  propositions  without  ideas,  or 
mere  collections  of  signs  without  any  thing  signified  ;  so  far  at 
least  as  they  are  concerned. 

Multitudes  of  mankind  have  considered  it  as  obviously  impos- 
sible, that  two  infinite  beings  should  exist.  As  an  infinite  being 
and  finite  beings  can,  however,  coexist  in  time  and  place,  I  see 
no  decisive  evidence,  that  two  infinite  beings  cannot  coexist.  In 
truth,  there  is  no  perceptible  difficulty,  arising  from  the  nature  of 
the  case,  in  supposing,  that  Spirits,  or  immaterial  beings,  can  oc- 
cupy the  same  place,  at  the  same  time.  The  contrary  opinion 
seems,  at  least,  to  attribute  to  Spirits  a  property,  or  mode  of  be- 
ing, substantially  the  same  with  what  is  called  Solidity,  or  Impene- 
trability, in  Matter. 

Others,  and,  so  far  as  I  know,  all  who  have  acknowledged  one 
infinite  God,  have  regarded  the  acknowledgment  of  more  as  an 
absurdity.  In  this  sentiment  have  concurred  the  Patriarchs,  Jews, 
Christians,  Mohammedans,  and  all  those  modern  Infidels,  who 
have  not  denied  the  existence  of  such  a  God.  These  classes  of 
men  have,  with  one  voice,  renounced  the  idea  cf  more  than  one 
such  God.  Such  a  general  accordance  in  men,  differing  in  other 
respects  so  widely,  clearly  indicates,  that  the  admission  of  one  infi- 
nite God  brings  with  it,  to  the  human  mind,  seiious  difficulties 
against  the  admission  of  more ;  and  plainly  implies,  that  more  can- 
not be  admitted  by  the  mind  without  violence  done  to  the  under- 
standing. 

Some  degree  of  force  is  lent  to  this  argument  by  Polytheism. 
Wherever  more  Gods  than  one  have  been  acknowledged  ;  it  is  re- 
markable, that  none  of  them  has  been  considered  as  Infinite. 

The  ideas  of  Polytheistical  nations  concerning  their  Gods  have, 
I  confess,  been  confused  and  contradictory.  But  it  appears  to  me 
evident,  that  no  such  nation,  and  no  individual  holding  a  plurality 
of  Gods,  has  ever  introduced  an  infinitely  perfect  Being  into  a  re- 
ligious Creed.  From  this  fact  it  would  seem,  that  the  ic"ea  of  infi- 
nite Perfection  was,  in  the  view  of  the  human  mind,  incompatible 
with  Polytheism. 

Several  ancient  Nations,  as  well  as  individuals,  particularly  the 
Persians,  Egyptians,  Chaldeans,  and  Greeks,  according  to  Plutarch, 
agreed  in  the  acknowledgment  of  two  Gods.  Plutarch  himself 
also,  and  according  to  his  testimony  Plato,  in  his  old  age,  together 
with  the  Pythagoreans,  acknowledged  two  Gods ;  the  one  the  author 
of  Good,  the  other  the  author  of  Evil.  From  the  account  given 


116  UNITY  OF  GOD.  [SER.  IV. 

of  this  subject,  taken  in  all  its  parts,  it  would  seem,  however,  that 
the  evil  God,  or  Ayiuxgyos,  was  inferior  to  the  Ayafe^yog,  or  good  God. 
Two  equal  original  causes  seem  not  to  have  been  received  into  any 
scheme  of  Theology  ;  much  less  two  infinite  original  Causes.  That 
such  was  generally  the  fact,  if  not  universally,  will,  I  presume,  be 
acknowledged  without  a  question. 

From  all  these  facts,  taken  together,  it  may,  I  think,  be  fairly 
concluded,  that  the  sense  of  the  human  mind  has  every  where  been 
against  the  admission  of  more  than  one  Infinite  God. 

2dly.  Although  the  proof s  of  the  existence  of  God  are  complete,  yet 
there  is  no  proof  of  the  existence  of  more  than  one  God. 

The  argument  for  the  being  of  God,  which  I  mentioned  as  ex- 
hibited in  the  happiest  manner  by  Mr.  Locke,  proves  unanswerably 
the  being  of  one  eternal,  self-existent  Cause,  possessed  of  sufficient 
Intelligence  to  contrive,  and  sufficient  Power  to  create,  the  Uni- 
verse of  worlds,  and  all  which  it  contains.  The  existence  of  one 
such  Cause  completely  removes  from  the  mind  every  difficulty,  and 
satisfactorily  accounts  for  every  thing.  But  this  argument  proves 
nothing  concerning  the  existence  of  a  second  Cause ;  nor  does  it 
possess  the  smallest  influence  to  persuade  us  that  a  second  exists. 
The  argument,  which  I  mentioned  as  managed  with  peculiar  fe- 
licity by  Bishop  Berkeley,  exhibits  in  a  different  manner,  but  with 
conclusive  evidence,  one  universally  present  and  universally  acting 
Power ;  animating,  directing,  and  controlling  all  things  :  but  it  fur- 
nishes not  a  single  trace  of  evidence,  that  there  is  a  second. 

From  the  existence  of  Evil,  a  considerable  number  of  men  have, 
I  acknowledge,  imagined,  that  there  was  reason  to  suppose  the  ex- 
istence of  a  second  Original  Cause.  They  appear  to  have  argued 
in  this  manner:  "  The  good  and  perfect  Cause  cannot  be  the 
source  of  Evil,  Particularly,  he  cannot,  in  any  sense,  be  concern- 
ed, or  connec:ed,  with  the  existence  of  Moral  Evil.  Such  Evil, 
however,  exists ;  and  has,  therefore,  been  produced.  Of  course, 
there  must  have  been  some  other  Cause,  beside  the  good  and  per- 
fect one." 

This  argument  is  specious,  but  plainly  unsound.  For,  should  it 
be  admitted,  as  perhaps  it  safely  may  be,  that  Evil  cannot  proceed 
immediately  from  the  perfect  God ;  yet  no  argument  can  be  alleged, 
to  prove,  that  he  cannot  with  entire  propriety  create  such  moral 
Beings,  as,  left  to  themselves,  may  yield  to  temptations,  necessari- 
ly existing  in  the  nature  of  things,  and  thus  fall  into  Sin.  In  any 
supposable  world,  Pleasure  may  of  course  attend  transgression ; 
because  Good  may  and  must  exist,  (if  Good  exist  at  all)  which  can- 
not be  lawfully  enjoyed.  The  Good,  which  lawfully  belongs  only 
to  others,  may  be  seen,  coveted,  and  seized ;  and  thus  for  the  time 
enjoyed.  Finite  Beings  may,  therefore,  be  induced  by  the  present 
prospect  of  this  Pleasure  to  transgress ;  or  in  other  words,  to  sin. 
It  has  not  hitherto  been  shown ;  I  presume  it  cannot  be  shown ; 
that  God  is  by  his  perfections  obliged  to  prevent  the  existence  of 


SER.  IV.]  UNITY  OF  GOD.  j  j  7 

Moral  Evil,  originated  in  this  manner,  nor  of  Natural  Evil,  as  its 
proper  punishment. 

Should  it  be.  said,  that  the  perfections  of  God  cannot  fail  to  ope- 
rate in  such  a  manner,  as  to  produce  the  greatest  good  ;  I  acknow- 
ledge it.  Still  it  cannot  be  proved,  nor  be  rendered  in  any  degree 
probable,  that  the  greatest  possible  Good  will  not  be  found  in  a 
System,  into  which  Evil  has  admission.  That,  in  such  a  System, 
great  Good  may  exist,  is  unquestionable.  The  Scriptural  Scheme 
of  Redemption  proves,  unanswerably,  to  all  who  believe  the  Bible, 
that  Good  will,  and,  to  those  who  do  not  believe  it,  that  Good  may, 
spring,  in  a  world  where  evil  is  found,  greater  than  any  other, 
which  can  be  imagined  by  the  human  Mind.  This  argument  is, 
therefore,  wholly  lame  with  respect  to  the  purpose,  for  which  it  is 
introduced ;  and  furnishes  not  the  least  reason  for  supposing  such 
a  second  Cause. 

3dly.  If  there  were  more  Gods  than  one,  it  is  incredible,  that  no 
proof  should  be  furnished  of  their  existence. 

As  no  Intelligent  being  can  act  at  all,  without  an  end  in  view, 
for  which  he  acts  ;  so,  as  has  been  heretofore  observed,*  the  end, 
proposed  by  the  Creator  of  all  things,  must  have  been  found  in 
himself,  and  could  have  been  no  other,  than  the  manifestation  of 
his  own  Glory.  The  end  of  the  Creation  of  man  must  of  course 
have  been,  that  he  should  coincide  with  this  great  design  in  the  ex- 
ercise of  all  his  faculties ;  that  he  should  discern  it  with  his  under- 
standing, relish  it  in  his  affections,  and  promote  it  with  his  active 
powers.  But,  if  more  Gods  than  one  were  concerned  in  the  Crea- 
tion of  Man,  and  of  the  Universe,  it  is  evident,  that  this,  the  only 
supposable  end  of  their  acting  at  all,  cannot,  so  far  as  respects 
Man,  be  possibly  accomplished.  That  Man  may  either  discern, 
or  relish,  the  excellence,  or,  in  the  exercise  of  his  active  powers, 
promote,  the  designs  of  his  Creator,  it  is  absolutely  necessary, 
that  he  should  be  furnished  with  some  knowledge,  and  therefore 
with  some  proof,  of  his  existence. 

To  his  Creator,  Man  is  indebted  for  existence,  and  is  therefore 
his  property.  Of  course,  Man  is  absolutely  his  subject ;  right- 
fully governed  by  his  will ;  rightfully  subjected  to  his  Law  ;  right- 
fully disposed  of,  at  his  Pleasure ;  and  therefore  wholly  bound  to 
coincide,  voluntarily,  with  all  his  designs.  From  the  Creator,  also, 
Man  derives  all  his  blessings  ;  and  is,  therefore,  under  the  highest 
obligations  to  exercise  towards  Him  unceasing  gratitude,  and  to 
perform  all  the  actions,  which  gratitude  can  dictate,  or  inspire. 
Finally,  the  Creator  of  Man  must  be,  of  course,  a  Being  infinitely 
great  and  glorious  ;  and  in  this  character  claims  from  him,  as  an 
Intelligent  creature,  his  highest  adoration,  love,  complacency,  and 
praise.  In  these  several  methods,  and  in  these  only,  is  Man  capa- 
ble of  glorifying  his  Creator.  In  these,  therefore,  is  found  the 

"  See  Sermon  1. 


118  UNITY  OF  GOD.  [SER.  IV 

whole,  and  the  only,  end,  which  his  Maker  could  propose  in  crea- 
ting Man. 

But  to  Man's  performance  of  all,  or  any,  of  these  services,  it  is 
absolutely  necessary,  that  he  should  know  the  Being,  who  created 
him,  and  become  acquainted,  in  some  degree  at  least,  with  his  cha- 
racter :  and  to  this  knowledge  the  previous  knowledge  of  his  exist- 
ence is  indispensable.  To  an  unknown  Being,  Man  cannot  be 
conscious  of  indebtedness  or  obligation.  By  an  unknown  Being, 
he  cannot  be  voluntarily  governed.  To  the  laws  of  an  unknown 
Being,  he  cannot  be  voluntarily  subject.  To  an  unknown  Being, 
he  cannot  be  thankful.  The  character  of  an  unknown  Being,  he 
can  neither  adore,  admire,  love,  nor  praise.  If,  then,  his  Creator 
be  unknown,  and  necessarily  unknown,  Man  cannot  possibly,  how- 
ever virtuously  he  may  be  disposed,  fulfil  the  only  purpose,  for 
which  he  was  made.  Of  course,  his  Creator  has,  in  the  case  sup- 
posed, made  Man  for  a  single  end ;  and  has  yet  so  ordered  the 
state  of  things,  as  to  preclude  him  from  any  possibility  of  answer- 
ing this  end.  In  other  words,  he  has  created  Man  solely  to  ac- 
complish a  certain  purpose  ;  and  has,  at  the  same  time,  on  his  own 
part,  prevented  that  purpose  from  any  possibility  of  accomplish- 
ment. 

What  I  have  here  said  of  one  Creator,  or  one  God,  is,  with  ex- 
actly the  same  force,  applicable  to  two,  or  three,  or  more  Creators. 
If  two  or  more  Gods,  sustaining  the  same  character  of  Infinite 
Perfection,  have  been  concerned  in  the  Creation,  and  Providence, 
of  this  world ;  it  is  unquestionable,  that  they  made  the  World,  and 
Man  upon  it,  for  some  end  ;  and  that  this  end  must  have  termina- 
ted, as  I  have  already  in  substance  remarked,  in  themselves  ;  or, 
in  other  words,  must  have  been  the  manifestation  of  their  own 
glory.  In  the  same  degree  it  is  evident,  that  Man  must  have  been 
alike  indebted  to  them  all  for  his  being  and  his  blessings  ;  must  be 
subject  to  their  laws  and  government ;  must  be  bound  voluntarily 
to  coincide  with  their  designs  ;  and  must  owe  them  equal  adoration, 
wonder,  love,  and  praise.  In  order  to  the  possibility  of  his  fulfil- 
ling this  end,  and  performing  these  duties,  it  is  absolutely  necessa- 
ry, that  he  should  know  his  obligations  to  them ;  and  to  this  know- 
ledge it  is  absolutely  necessary,  that  he  should  know  their  exist- 
ence. Whence  then,  if  two  or  more  such  Beings  exist,  to  whom 
Man  is  equally  indebted  for  his  being  and  his  blessings,  has  it  come 
to  pass,  that  he  is  precluded,  by  a  natural  impossibility,  from  dis- 
covering the  existence  of  any  more  than  one  ?  Whence  is  it,  that 
all  his  sense  of  obligation  for  these  high  benefits ;  whence  is  it, 
that  his  gratitude,  his  voluntary  subjection  to  divine  government, 
his  voluntary  coincidence  with  the  divine  designs,  his  love,  his  re- 
verence, his  complacency,  and  his  obedience,  due  alike  to  all  his 
glorious  Authors  and  Benefactors  ;  are  by  absolute  necessity,  and 
without  a  possibility  of  its  being  otherwise,  confined  to  one ? 
Whence  is  it,  that  Man  is  so  situated  as  to  make  the  very  attempt, 


SER.  IV.]  UMTY  OF  GOD.  1  j  9 

the  very  design,  to  render  any  part  of  this  service  to  any  other,  be- 
sides one  God,  a  crime,  an  act  of  impiety,  ingratitude,  and  rebel- 
lion ?  Whence  is  it,  that  his  other  Creators,  who  formed  him,  only 
that  he  might  render  to  them  these  solemn  acts  of  regard,  have 
furnished  him  with  no  trace  of  their  agency,  with  no  proof  even  of 
their  existence  ;  and  have  thus  put  it  out  of  his  power  to  render 
them  any  regard  whatever  ? 

As  this  state  of  things  must,  if  it  exist,  have  been  produced  by 
the  voluntary  act  of  these  supposed  Gods,  it  will,  I  think,  be  con- 
ceded, that  these  questions,  taken  in  their  connexion  with  the  pre- 
ceding observations,  can  admit  of  no  answer.  If  this  opinion  be 
just,  it  will  also  be  conceded  that  this  argument  from  Reason,  for 
the  Unity  of  God,  is  not  far  from  being  conclusive. 

4thly.  The  Unity  of  Design,  and  Agency,  in  Creation  and  Provi- 
dence, furnishes  another  argument  in  proof  of  the  existence  of  but 
one  God. 

So  far  as  we  are  able  to  understand  the  works  of  Creation  and 
Providence,  we  discern  a  general  simplicity,  and  harmony,  in  the 
nature,  and  operations  of  all  things.  Amid  the  immense  compli- 
cation, which  surrounds  us,  we  perceive  one  set  of  laws,  in  accord- 
ance with  which  all  things  proceed  in  their  course.  The  same 
causes  produce,  uniformly,  the  same  effects  in  every  place,  and  pe- 
riod. Vegetables  spring  from  the  same  seed ;  germinate  by  the 
same  means ;  assume  the  same  form ;  sustain  the  same  qualities ; 
exist  through  the  same  duration  ;  and  come  to  the  same  end.  Ani- 
mals, also,  are  born  in  one  manner ;  and  exhibit  the  same  life, 
powers,  and  tendencies.  Man  has  one  origin,  form,  life,  system  of 
faculties,  character,  and  termination.  All  things  in  this  world  are, 
in  one  regular  manner,  made  subservient  to  his  use. and  happiness; 
and  are  plainly  fitted  by  one  design,  and  conducted  by  one  agency, 
to  this  end.  Day  and  night  uniformly  return  by  a  single  power 
and  with  exact  regularity.  With  the  same  regularity,  and  simpli- 
city, the  seasons  pursue  their  circuit.  The  Sun  shines,  illuminates, 
warms,  and  moves  the  planets  by  a  single  law,  and  with  exact  uni- 
formity. By  one  law,  the  planets  keep  their  orbits,  and  perform 
their  revolutions.  The  face  of  the  Heavens  is  but  one ;  and  the 
oldest  sphere,  which  is  known,  presents  to  our  view  the  same  con- 
stellations, which  we  now  behold,  in  the  nightly  firmament. 

Thus  all  things,  so  far  as  our  knowledge  extends,  present  to  our 
view  a  single  design,  regularly  executed  by  a  single  agency.  But 
unity  of  design  is  a  proof  of  one  designer,  and  unity  of  agency, 
of  one  agent. 

This  argument  has  ever  struck  the  minds  of  thinking  men,  with 
no  small  force.  Were  we  able  to  comprehend  the  Universe,  and 
to  discern  perfectly  the  manner,  in  which  all  the  parts  of  it  are 
conducted,  it  is  not  improbable,  that  this  argument  would  be  com- 
plete. In  the  present  state  of  our  knowledge,  it  must  be  confessed, 
that  its  influence  is  less  satisfactory  than  is  here  supposed.  Where 


120  UNITY  OF  GOD.  [SER.  IV 

there  is  ignorance,  there  may,  and  naturally  will  be,  doubt ;  and, 
where  there  is  doubt,  there  will  not  be  complete  satisfaction.  Its 
whole  force,  however,  is  lent  to  the  doctrine,  that  there  is  but  one 
God.  Against  the  existence  of  two  infinite  Beings  of  opposite  cha- 
racters and  designs,  it  is,  I  think,  unanswerable.  Should  it  be  al- 
leged, that  it  is  no  proof  against  the  existence  of  two  or  more  Infi- 
nite Beings,  of  the  same  character  and  designs,  I  admit  the  allega- 
tion ;  but  observe,  that  the  beings  alleged,  having,  according  to  the 
supposition,  exactly  the  same  knowledge,  disposition,  and  power, 
must,  of  course,  exercise  exactly  the  same  agency ;  and  would, 
therefore,  constitute  but  one  Supreme  Agent,  or  one  God. 

I  will  not  assert,  that  these  arguments  amount  to  a  demonstra- 
tion ;  yet  it  cannot  be  denied,  that  they  are  attended  with  high  pro- 
bability. The  third  of  them,  in  my  view,  cannot  be  shaken.  Uni- 
ted, they  reasonably  require  our  belief  of  one  God  only ;  and  at 
the  same  time  evince,  that  the  existence  of  more  Gods  than  one, 
is  a  mere  hypothesis,  the  admission  of  which  is,  of  course,  a  con- 
temptible absurdity.  I  shall  now  inquire, 

II.  What  views  Men  have  entertained  of  this  doctrine,  under  the 
direction  of  Reason. 

In  answer  to  this  inquiry,  it  may  be  observed, 

1st.  That  all  the  ancient  Nations ,  of  whose  religious  opinions  we 
have  a  distinct  account,  appear,  in  the  early  periods  of  their  existence, 
to  have  acknowledged  one  God. 

Among  these  nations,  may  be  mentioned  the  Persians,  Hindoos, 
Chinese,  Tartars,  Chaldeans,  Phenicians,  Canaanites,  Arabians 
Egyptians,  and  Romans.  Thus  Abimelech,  Pharaoh,  Job,  his  three 
friends,  Elihu,  Melchizedeck,  Nahor,  and  Laban;  Zerdusht  or  Zo- 
roaster, Lao  Kiun,  Confucius,  the  ancient  Brahmans,  the  author  of 
the  Orphic  Hymns,  and  Numa  Pompilius ;  all  appear  to  have  be- 
lieved in  the  original  and  perfect  Cause  of  all  things.  The  people 
of  the  Thebaid,  or  Upper  Egypt,  for  a  long  time,  worshipped  this 
God  alone.  From  these  facts,  connected  with  many  others,  which 
cannot  now  be  mentioned,  particularly  from  the  fact,  that  Noah 
lived  three  hundred  and  fifty  years  after  the  flood,  and  that  Shem 
lived  five  hundred  and  twelve  years,  (according  to  the  chronology, 
which  I  choose  to  adopt)  it  may  be  assumed  as  a  certainty,  that  all 
ancient  Nations  acknowledged  One  God. 

2dly.  All  these  Nations,  and  all  others  with  them,  except  the  Jews, 
some  sooner  and  some  later,  fell  into  the  gross  Idolatry  of  Poly- 
theism. 

By  the  labours  of  Sir  William  Jones  and  Mr.  Bryant,  it  appears 
to  me  evident,  that  the  polytheistical  system  was  originally  one  and 
the  same.  From  the  united  accounts  of  other  writers  concerning 
this  subject,  I  am  equally  satisfied,  that  it  continued  to  be  one ;  not 
however,  without  many  modifications  and  varieties,  introduced  into 
it  by  superstition,  ignorance,  accident,  caprice,  and  several  other 
causes. 


SER.rVYj  UNITY  OF  GOD  121 

This  System,  I  consider,  as  originated  by  that  body  of  men,  who 
followed  Nimrod  into  the  plains  of  Shinar,  and  built  the  tower  of 
Babel;  and  who,  being  principally  descendants  of  Cush,  were 
called  Cushites,  through  many  succeeding  generations.  Indeed  a 
part  of  their  descendants,  inhabiting  the  mountains  of  Habesh,  on 
the  Southwestern  border  of  the  Red  Sea,  call  themselves  by  that 
name,  at  the  present  time.  These  people,  in  consequence  of  their 
dispersion  by  means  of  the  confusion  of  their  language,  and  of  se- 
veral subsequent  attacks,  made  upon  them  by  the  descendants  of 
Shem  and  Japheth,  in  two  successive  instances,  under  the  command 
of  Chedarlaomer,  and  afterwards  by  the  Egyptians,  were  dispersed 
ultimately  into  Persia,  Hindoostan,  and  the  countries  eastward  of 
it ;  into  Canaan,  Egypt,  the  Lesser  Asia,  Thrace,  and  all  the  coun- 
tries bordering  on  the  Mediterranean.  Wherever  they  went,  they 
spread  their  Polytheistical  Idolatry,  which  in  this  manner  ultimately 
filled  the  World.  The  Confusion  of  Tongues  I  place  four  hundred 
and  eleven  years  after  the  Deluge. 

From  these  two  facts,  compared,  I  deduce  this  important  doc- 
trine ;  that  the  knowledge  of  one  God,  was,  among  all  ancient  Na- 
tions, derived  in  fact  from  traditionary  instruction  ;  and  that  the  only 
result  of  such  investigations,  as  the  Reason  of  Man  entered  into  con- 
cerning this  subject,  was  either  Polytheism  or  Atheism.  While  this 
traditionary  instruction  was  conveyed,  and  received,  without  mix- 
ture, Mankind  acknowledged  and  worshipped  JEHOVAH,  the  living 
and  true  God.  But,  so  soon  as  the  tradition  became  corrupted,  the 
knowledge  and  worship  of  the  true  God  became  corrupted  also, 
and  by  degrees  vanished.  Traces  of  both,  indeed,  remained  for 
periods,  differing  in  different  Nations ;  but  their  perfection  was  lost 
and  forgotten. 

The  nearer  we  approach  to  Noah,  the  nearer  we  invariably 
come  to  the  pure  and  perfect  character,  the  unperplexed  know- 
ledge, and  the  unblemished  worship,  of  JEHOVAH.  The  farther 
we  recede  from  this  Patriarch,  the  deeper  we  find  ourselves  regu- 
larly sinking  into  the  abyss  of  Polytheism.  Were  the  Unity  and 
Perfection  of  God  inferred  by  Reason  from  the  works  of  Creation 
and  Providence,  this  progress  would  of  course  be  inverted.  The 
traditionary  state  would  be  the  state  of  obscurity,  imperfection,  and 
error;  because,  then,  Men  reasoned  less,  and  believed  upon  author- 
ity more.  As  Philosophy  advanced,  and  Investigations  multiplied ; 
as  the  subject  was  more  frequently  taken  up  in  form,  and  profess- 
edly examined,  and  discussed ;  the  proofs  of  the  Unity  and  Per- 
fection of  God  would  be  accumulated;  and  the  knowledge  of 
this  great  subject  rendered,  progressively,  more  clear,  certain,  and 
unobjectionable.  The  fact,  however,  has  been  uniformly  contrary 
to  this  representation.  As  Tradition  has  declined,  this  knowledge 
has  declined  with  it.  As  it  has  been  corrupted,  the  knowledge  has 
been  corrupted:  where  it  has  been  lost,  the  knowledge  has  been 
also  lost. 

VOL.  I.  16 


1 22  UNITY  OF  GOD.  'SER.  IV. 

The  origin  of  Polytheism,  is  found  in  human  reasonings  only. 
In  Asia  and  in  Europe  alike,  Philosophy  has  devised,  extended, 
and  established,  this  miserable  system ;  and,  as  Philosophy  has 
been  advanced,  the  errors  of  Polytheism  have  been  enhanced  and 
multiplied,  or  have  terminated  in  Atheism.  In  the  most  nourishing 
state  of  Philosophy  in  Greece,  Rome,  Egypt,  Persia,  and  Hindoostan, 
Polytheism  has  been  the  most  absurd,  its  errors  the  most  numerous, 
and  its  worship  the  most  abominable.  The  doctrines  of  the  Ame- 
rican Savages  concerning  God,  Religion,  and  Duty,  are  far  less 
perplexed,  censurable,  and  ridiculous,  than  those  of  these  learned 
Countries.  Nor  were  their  own  doctrines  in  any  measure  deserv- 
ing of  such  severe  condemnation  before,  as  at,  and  after,  the  pre- 
valence of  their  Philosophy.  Atheism  appears  to  have  been  the 
offspring  of  Philosophy  alone.  If  we  except  the  Bos-jesmans,  the 
lowest  and  most  persecuted  people  of  Caffraria,  and  more  unable, 
and  unlikely,  to  preserve  traditionary  knowledge  than  any  other 
Nation  in  the  World,  (and  concerning  even  these  there  is  doubt) 
and  if  we  add  to  them  the  other  Caffres,  there  is  no  solid  reason  to 
believe,  that  Atheism  was  ever  adopted  by  plain,  unlearned  men, 
or  admitted  by  the  exercise  of  common  sense.  Nor,  if  we  allow 
this  people  to  be  ignorant  of  a  God,  is  it  true,  that  they  have  adopt- 
ed Atheism.  Their  Ancestors  may  have  lost  the  knowledge  of  God ; 
and  they  may  not  have  recovered  it.  But  Atheism  is  a  thing  totally 
diverse  from  the  mere  want  of  the  knowledge  of  a  God.  It  is  the 
disbelief  and  rejection  of  God,  after  the  idea,  and  the  character,  q/ 
God,  have  beenprescnted  to  the  mind,  and  proofs  furnished  of  his  ex- 
istence. Atheism,  in  this  its  proper  sense,  has  probably  never 
been  adopted  by  plain,  unlettered  men.  But,  in  this  sense,  it  has 
been  originated,  defended,  and  glorified  in,  by  many  sects  of  Phi- 
losophers, in  many  ages,  and  in  many  countries. 

To  the  account,  which  I  have  here  given,  of  the  result  of  hu- 
man reasonings  on  the  subject  of  this  discourse,  it  may  perhaps  be 
objected,  that  Pythagoras,  Thales,  Socrates,  Plato,  and  Aristotle, 
held,  and  taught,  the  doctrine  of  one  God.  I  admit  the  assertion 
with  some  qualifications ;  but  deny,  that  it  is  any  objection  to  what 
I  have  said.  It  is  well  known,  that  Pythagoras  and  Thales,  the 
founders  of  the  Ionic  and  Italic  sects  of  Philosophy,  were  the  parents 
of  all  the  Philosophy  of  the  Greeks.  It  is  equally  well  known,  that 
these  two  men  founded  their  doctrines,  concerning  subjects  of  this 
nature,  chiefly  on  traditions,  which  they  collected  from  different 
nations  with  intense  assiduity.  Pythagoras,  particularly,  travelled 
in  quest  of  information  in  Theology  and  Morals  into  Egypt,  Judea, 
Babylon,  Persia,  and  Hindoostan.  Of  this  we  are  directly  informed 
by  Jamblichus,  Diogenes  Laertius,  and  Porphyry ;  and,  also,  by 
Hindoo  records,  now  in  being.  Porphyry  particularly  declares,  that 
he  resided  seven  years  on  Mount  Carmel.  Thales,  also,  whose 
mother  was  a  Phenician  woman,  travelled  into  Syria,  Phenicia,  and 
probably  into  Judea.  Some  of  the  followers  of  these  distinguished 


SER  IV.]  UNITY  OF  GOD.  123 

men,  adhered  more,  some  less,  and  others  not  at  all,  to  the  system 
of  doctrines,  and  the  scheme  of  philosophizing,  which  they  pursued. 
Those,  who  adhered  most  to  their  doctrines,  and  the  traditions  on 
which  they  were  founded,  entertained  the  most  correct  and  defen- 
sible opinions  concerning  God.  Those,  who  wandered  farthest 
from  them,  entertained  the  most  erroneous  opinions.  Plato  and 
Socrates  were  of  the  former  class ;  and  Aristotle  of  the  latter.  Plato 
resided  twelve  years  in  Egypt,  where  he  conversed  extensively  with 
both  Egyptians  and  Jews.  In  different  parts  of  his  writings  he  has 
abundantly  taught  us,  that  his  best  doctrines  were  derived  from 
traditions,  holden  by  Barbarians,  or  foreigners ;  of  whom  he  de- 
clares, in  one  place,  that  "  they  were  more  ancient  than  the  Greeks, 
and  lived  nearer  to  the  Gods."  But  even  he,  and  his  master  So- 
crates, when  they  left  their  traditionary  knowledge,  began  to  wan- 
der from  truth ;  and  taught  a  collection  of  idle  dreams,  which  they 
dignified  with  the  name  of  Philosophy.  The  correctness  of  some 
of  their  doctrines,  therefore,  furnishes  not  the  least  objection  against 
the  observations  which  I  have  made. 

It  may  be  further  objected,  that  in  asserting  the  results  of  Rea- 
son, on  this  subject,  to  be  what  I  have  said,  I  lower  the  importance 
and  usefulness  of  Reason  to  a  degree  beneath  what  Candour  and 
Justice  will  warrant ;  and  in  a  manner  discordant  with  the  very  ac- 
count, which  I  have  given,  concerning  this  subject,  in  the  former 
part  of  the  present  discourse. 

In  answer  to  this  objection,  it  is  to  be  observed,  that  the  account, 
which  I  have  here  given,  is  a  mere  recital  of  a  matter  of  fact ; 
namely,  of  what  Reason  has  actually  done  relative  to  this  doctrine; 
and  not  an  explication  of  what  Reason  is  able  to  do.  With  this 
subject  I  have,  at  present,  no  concern.  Still  I  cannot  but  observe, 
that,  when  we  appeal  to  Reason  as  a  guide  in  subjects  of  Theolo- 
gy, its  true  character,  as  such  a  guide,  can  be  estimated  only  by 
the  decisions,  which  it  has  actually  made.  A  man  reasoning,  as  he 
actually  is,  under  the  real  influence  of  his  passions,  prejudices,  and 
biasses,  and  not,  as  he  might  be,  divested  of  them,  exhibits  his  true 
character  as  a  reasoning  being,  and  the  actual  extent,  and  power, 
of  his  Reason.  This  observation  is  equally  true  of  all  men.  We 
are,  therefore,  to  look  only  at  what  Reason  has  actually  done,  to 
learn  what  it  can  be  expected  to  do. 

Whether  I  have  exhibited  Reason  in  a  more  disadvantageous 
light  than  is  just,  I  will  leave  my  Audience  to  judge,  after  I  have 
recited  a  very  few,  out  of  the  endless  multitude  of  absurdities, 
taught  by  Philosophy.  The  three*  great  arguments  of  Ocellus 
Lucanus,  Aristotle,  and  the  modern  Platonists,  against  the  Creation 
of  the  World,  are  these : 

1st.  //  is  inconceivable,  that  things  should  ever  have  been  in  any 
other  state,  than  that  in  which  they  are. 

*  Stillingfleet's  Origines  Sacra. 


124  UNITY  OF  GOD.  [SER.  IV. 

2dly.   There  is  no  other  way  of  Production,  but  generation. 

3dly.  God  is  not  a  free  agent ;  but  produced  the  World  by  a  ne- 
cessity of  Nature. 

The  first  of  these  arguments  is  a  falsehood ;  and,  if  it  were  true, 
would  be  ridiculously  alleged  ;  because  it  cannot  in  the  remotest 
manner  affect  the  point  in  question. 

The  second  is  a  mere  assumption,  taken  gratuitously  from  the 
birth  and  progress  of  Vegetables  and  Animals  ;  and  might  with  the 
same  propriety  be  employed  to  prove,  that  men  could  never  exist, 
unless  they  had  been  originally  planted  in  the  ground,  and  sprang 
up  under  the  nutritive  influence  of  the  Earth,  Rain,  and  Sunshine. 
Yet  Ocellus  was  so  satisfied  of  it,  that  he  believed  the  Earth  to 
have  been  thus  generated ;  to  have  grown  from  an  infantine  to  an 
adult  size  ;  and  to  be  destined  to  decline,  and  dissolve,  like  an  ani- 
mal body;  and  all  this,  in  direct  contradiction  to  his  main  principle, 
the  eternity  of  the  World.  Aristotle,  who  derived  his  doctrines  on 
this  subject  from  Ocellus,  supposed,  that,  if  the  first  matter  were 
not  created,  it  must  have  been  generated  by  some  preceding  mat- 
ter ;  and  so  on,  a d  infinitum ;  not  perceiving,  that  he  was  here 
teaching  a  self-contradiction,  for  sound  Philosophy.  Plato  taught 
that  TX1*],  or  the  Chaos,  was  the  source  of  moral  evil ;  and  in  this 
opinion  was  followed  by  a  multitude  of  others.  These  doctrines, 
taught  by  Philosophers  of  the  first  rank,  will,  I  presume,  exonerate 
me  from  this  charge,  but  I  could  fill  a  volume  with  specimens  of  a 
similar  nature.  I  will  only  add  to  them  that  memorable  declara- 
tion of  Cicero ;  Nihil  tarn  absurdum,  quod  non  dixerit  aliquis  Phi- 
losophorum.*  With  respect  to  that  part  of  the  objection,  that  my 
own  observations  are  discordant,  I  answer,  that  under  the  first  head 
of  discourse,  I  have  alleged  such  arguments,  as  we,  possessed  of 
all  the  advantages  derived  from  Revelation,  are  enabled  to  gain 
from  the  works  of  Creation  and  Providence.  We  already  know 
the  existence  and  character  of  God.  These  were  the  very  points 
in  question  with  the  philosophers,  whom  I  have  named.  The  Re- 
velation, to  which  we  are  indebted  for  this  knowledge,  has  also  en- 
abled us  to  reason  on  these  subjects  in  a  manner,  which  was  im- 
possible to  them,  great  as  their  abilities  were.  The  arguments, 
which  I  have  alleged,  therefore,  except  perhaps  the  last,  were 
probably  never  thought  of  by  these  men.  Indeed,  I  do  not  know, 
that  the  third  of  them  is  found  in  any  book  whatever. 

3dly.  JVb  nation,  which  had  lost  the  knowledge  of  one  God  derived 
from  tradition,  has  been  ever  known  to  regain  it,  unless  by  the  aid  of 
Revelation. 

The  Ancients  plainly  derived  this  knowledge  from  JVbaA;  and, 
when  they  had  lost  it,  fell,  universally,  into  hopeless  Polytheism. 
Nor  is  there  a  single  exception  to  the  remark,  that,  whenever  Re- 
velation has  not  revived  this  knowledge,  mankind  remain  Polythe- 
ists  to  the  present  hour. 

*  Cicero  de  Nat.  Deorum. 


SER.  IV.]  UNITY  OF  GOD.  J25 

It  is  scarcely  necessary  for  me  to  observe,  that  Jews,  Christians, 
Mohammedans,  and  Infidels,  have  derived  this  knowledge  wholly 
from  the  Scriptures. 

4thly.  No  account  exists  of  any  individual,  who  by  the  mere  exer 
cise  of  his  Reason  discovered  the  existence  of  one  God. 

Immense  multitudes  of  great  and  learned  men  have,  in  different 
ages,  employed  themselves  laboriously  in  speculations  of  a  theolo- 
gical nature.  Had  any  one  of  them  made  the  discovery  in  ques- 
tion ;  an  event  so  important,  so  new,  so  singular,  so  honourable, 
could  not  have  been  unnoticed,  or  unrecorded,  amid  thousands  of 
discoveries,  of  infinitely  less  consequence  and  distinction,  carefully 
treasured  up  in  the  volumes  of  History.  In  truth,  the  idea  of  one 
perfect  God  is  neither  so  obvious,  nor  so  pleasing,  to  such  minds  as 
ours,  as,  when  once  lost,  to  be  with  any  probability  ever  recovered 
again  by  the  mere  efforts  of  Reason.  When  known,  and  admitted, 
by  the  early  descendants  of  Noah,  it  was  soon  lost ;  and  without 
the  direct  aid  of  succeeding  Revelation,  would  have  been  lost  for 
ever.  In  the  same  manner,  the  Israelites  wandered,  notwithstand- 
ing the  presence  of  the  Shekinah,  and  the  awful  denunciations  of 
their  prophets,  continually  fulfilled  before  them  ;  notwithstanding 
the  wonderful  miracles,  which  they  beheld,  and  the  terrible  punish- 
ments which  they  suffered,  almost  yearly,  into  Polytheism  and  Idola- 
try. Such  a  God,  as,  when  known  by  us,  we  are  unwilling  to  ac- 
knowledge and  to  worship ;  a  God,  whom  we  do  not  like  to  retain 
in  our  knowledge  /  we  cannot  be  supposed,  with  any  probability,  to 
seek  after,  when  unknown ;  nor  to  search  with  earnestness  for  ar- 
guments to  prove  his  being,  or  perfections. 

III.  I  shall  now  inquire,  what  has  been  the  influence  of  Revelation 
on  the  reception,  and  continuance,  of  this  doctrine. 

On  this  subject  I  observe 

1st.  That  God  revealeth  himself  to  Adam,  and  to  the  succeeding 
Patriarchs,  down  to  the  time  of  Moses. 

2dly.  In  the  written  Revelation,  begun  by  Moses,  and  completed  by 
the  succeeding  Prophets  and  Apostles,  the  existence  of  the  one  perfect 
God  is  declared  by  himself,  in  every  manner,  from  the  beginning  to 
the  end;  and  made  the  foundation  of  all  the  doctrines,  precepts,  and 
ordinances,  contained  in  the  Sacred  Volume. 

3dly.  This  doctrine  is  directly  attested  by  a  great  variety  of  mira- 
cles, wrought,  either  immediately  or  ultimately,  as  testimonies  to  this 
truth. 

4thly.  All  the  declarations,  of  this  import,  are  proved  by  the  cha- 
racter of  the  Testifier,  as  unfolded  in  the  zvorks  of  Creation  and 
Providence. 

5thly.  The  same  declarations  are  evinced  to  be  true  by  the  charac- 
ter of  the  Testifier,  as  unfolded  in  the  Scriptures. 

On  this  Character  I  shall  have  occasion  to  dwell  particularly 
hereafter.  At  the  present  time,  I  can  only  observe  summarily, 
that  it  is  evinced  by  the  perfect  accordance  of  his  declarations 
with  facts : 


126  UNITY  OF  GOD.  [SER.  IV 

Of  his  promises,  with  his  performance  of  them ; 
Of  his  predictions,  with  their  fulfilment ; 
Of  his  precepts,  with  absolute  rectitude ;  and 
Of  his  doctrines,  so  far  as  they  can  be  examined  by  us,  with 
truth. 

It  is  also  illustrated,  in  a  glorious  manner,  by  the  perfect  holiness 
of  the  scheme  of  worship  prescribed,  and  of  the  system  of  Pro- 
vidence recorded. 

In  all  these  several  ways,  one  Eternal,  self-existent,  immutable, 
and  perfect  JEHOVAH,  is  directly  and  abundantly  declared  on  the 
one  hand;  and  on  the  other,  all  Gods,  beside  him,  are  proved  with 
the  same  evidence  to  be  false  and  imaginary.  The  character,  given 
of  this  great  and  awful  Being,  is  such,  as  to  banish  from  the  mind 
the  remotest  suspicion  of  a  second  ;  even  if  a  second  were  not  di- 
rectly denied.  All  perfections  are  ascribed  to  him;  and  all  things 
declared  to  proceed  from  him,  and  to  be  under  his  absolute  control. 
The  Universe  is  exhibited  as  nothing  in  comparison  with  him,  as 
holden  in  existence  and  harmony  by  his  hand,  and  as  formed  to  be 
the  instrument  of  his  glory. 

This  evidence,  furnished  by  Revelation  of  the  Unity  of  God, 
is  such,  that  it  preserved  this  doctrine  among  the  Patriarchs ;  and 
in  spite  of  all  their  tendencies  to  Idolatry,  continued  it  among  the 
Jews,  till  the  Babylonish  captivity ;  and  after  that  event,  esta- 
blished it  beyond  a  question.  Since  the  completion  of  the  Christian 
Canon,  there  has  been,  among  those,  who  have  acknowledged  its 
divine  origin,  scarcely  a  debate  on  the  subject ;  Christians,  with 
the  exception  of  a  few  gross  Heretics,  who  never  deserved  the 
name  of  Christians,  having  with  a  single  voice  acknowledged,  and 
worshipped,  the  one  JEHOVAH,  the  only  living  and  true  God.  They 
have  not  probably  regarded  these  arguments,  as  amounting  to  a 
logical  demonstration  ;  but  they  have  justly  regarded  them,  as  re- 
moving every  rational  doubt,  and  as  furnishing  them,  when  coming 
to*God.  with  an  immoveable  foundation  for  believing  with  full  as- 
surance, that  he  is,  and  that  he  is  the  rewarder  of  all  them  that  dili- 
gently seek  him. 

Two  REMARKS  shall  conclude  this  discourse. 
1st.   This  doctrine  of  the  Unity  of  God  strongly  exhibits  the  wick- 
edness of  Mankind. 

The  one  perfect  God  was  anciently,  and  fully,  known  to  all  Na- 
tions ;  and  has  been,  since,  often  declared  to  a  great  part  of  the 
habitable  World.  Yet  singular,  solemn,  and  interesting,  as  this 
great  object  is,  and  impossible  as  it  seems,  that  it  should  be  lost  by 
any  man,  who  has  once  possessed  it,  it  has  still  been  wantonly  for- 
gotten, or  wilfully  rejected,  by  the  great  mass  of  mankind.  In  the 
place  of  JEHOVAH  have  been  substituted  Gods  innumerable,  sinful, 
stupid,  blind,  deaf,  and  dead ;  and  these  have  been  zealously  wor 
shipped  in  preference  to  the  glorious  Creator  of  all  things.  Man 
has  made  his  Gods,  and  then  prostrated  himself  before  them. 


SER.  IV.]  UNITY  OF  GOD.  127 

The  true  and  only  reason  of  this  conduct  is,  that  men  loved  not 
to  retain  God  in  their  knowledge.  No  higher  proof  of  Corruption 
can  be  given  than  this.  God  is  infinitely  excellent  and  lovely. 
A  good  mind  naturally  regards  him  as  infinitely  more  desirable 
than  all  other  objects ;  and  delights  to  contemplate,  love,  and  obey 
him,  in  entire  preference  to  all  other  enjoyments.  A  gross  and 
guilty  mind,  therefore,  is  the  sole  cause  of  this  apostacy  and  rebel- 
lion. The  degree  of  this  guilt  is  strongly  seen  in  the  completeness 
of  the  Apostacy.  God  has  been  totally  banished ;  and  creatures, 
totally  opposite  to  him  in  every  attribute,  have  been  worshipped  in 
his  stead.  Thus  the  mind  has  loved  to  recede  as  far  as  possible  from 
its  Maker;  and  not  only  refused  its  proper  love  and  homage  to 
him,  but  rendered  them  to  the  vilest  and  most  unworthy  of  his 
creatures. 

2dly.  From  the  observations  made  in  this  discourse,  appears,  in 
the  strongest  light,  the  necessity  of  Revelation. 

Revelation,  as  I  have  shown,  originally  began,  and  has  always 
continued,  the  knowledge  of  the  true  and  living  God  in  the  world. 
This  is  infinitely  the  most  important  of  all  knowledge,  and  the  most 
absolutely  indispensable  to  the  well-being  of  Man.  From  God, 
all  the  good,  which  will  ever  be  enjoyed,  must  be  derived.  But 
no  permanent  or  solid  good  can  be  expected  from  him,  unless  he 
be  pleased.  To  be  pleased,  he  must  be  obeyed,  and  to  be  obeyed, 
he  must  be  known.  But  without  revelation  he  has  never  been 
known  in  this  World.  Thus  to  the  attainment  of  permanent  and 
solid  good,  Revelation  is  indispensably  necessary,  and  infinitely 
important. 

The  love  of  God,  also,  is  wholly  built  on  the  knowledge  of  his 
existence  and  character.  But  the  love  of  God  is  the  best  of  all 
characteristics,  the  foundation  of  all  other  good,  and  in  itself  the 
best  good.  Thus,  in  order  to  our  moral  and  natural  good,  to  our 
holiness  and  happiness  alike,  Revelation  is  supremely  necessary 
to  Man.* 

*  See  these  subjects  further  pursued  in  the  Sermon  on  the  Second  Command- 
ment. 


SERMON  V. 

ATTRIBUTES  OF  GOD ETERNITY  AND  IMMUTABILITY  OF  GOD. 


PSALM  cii.  24 — 27 1  said,  0  my   God,  Take  me  not  away  in  the  midst  ofmydayt: 

thy  years  are  throughout  all  generations.  Of  old  hast  thou  laid  the  foundation  of 
the  Earth  ;  and  the  Heavens  are  the  work  of  thy  hands.  They  shall  perish,  but 
thou  shall  endure;  yea,  all  of  them  shall  wax  old  like  a  garment ;  as  a  vesture 
shall  thou  change  them,  and  they  shall  be  changed:  But  thou  art  the  same,  and  thy 
years  shall  have  no  end. 

IN  the  preceding  discourses,  I  have  evinced,  by  such  argu- 
ments, as  appear  to  me  conclusive,  the  existence  of  God;  considered 
the  objections  and  schemes  of  Atheism  and  the  influence  of  those 
schemes  on  the  understanding,  heart,  and  life,  of  Man,  compared 
with  that  of  the  Christian  System,  and  examined  the  manner,  in 
•which  the  Unity  of  God  is  presented  to  us  by  Reason,  and  by  Revela- 
tion. I  shall  now  proceed  to  consider  such  attributes  of  this  great 
and  glorious  being,  as  demand  a  particular  discussion.  Those, 
which  naturally  claim  our  first  attention,  are  his  Eternity  and  Im- 
mutability ;  subjects  so  intimately  connected,  as  to  be  most  advan- 
tageously considered  together,  in  the  manner  in  which  we  find  them 
in  the  text. 

After  a  series  of  discouraging  and  distressing  thoughts  on  his 
own  troubles,  and  repeated  supplications  to  God  for  deliverance ; 
and  after  various  hopes,  and  predictions,  of  the  kindness  of  God 
to  himself,  and  to  the  Church,  recited  in  the  context;  the  Psalmist 
takes  up  his  final  consolation  in  the  perfections,  particularly  in  the 
power,  wisdom,  goodness,  eternity,  and  immutability  of  IKLS  Creator. 
In  the  text,  these  are  exhibited,  as  certain  proof,  that  the  children 
of  God  shall  endure  for  ever,  and  their  seed  be  established  before  him. 
In  the  sublime  language  of  this  divine  writer,  the  foundation  of  the 
Earth  and  the  formation  of  the  -Heavens  are  presented  to  us,  as 
the  handiwork  of  JEHOVAH  ;  who  is  considered  as  building  the 
Universe,  as  a  man  erects  his  own  habitation.  With  no  less  mag- 
nificence is  the  same  wonderful  Agent  represented,  as  taking  these 
Heavens  and  folding  them  up  as  a  decayed  garment  is  folded  by 
its  owner  ;  and  laying  them  aside,  as  useless  to  any  future  purpose. 
In  this  imagery  there  is  obviously  a  direct  reference  to  the  consum- 
mation of  all  things  ;  when  the  presen*  Heavens  and  Earth,  being 
setonflre,  shall  be  dissolved, and  flee  away  ;  andno  place  be  found  for 
them  any  more.  Mutable  in  their  own  nature,  and  destined  to  tem- 
porary purposes  only,  they  will  be  continued  while  their  use  con- 
tinues, and  then  perish  for  ever.  To  this  changing  character  of 
even  these  great  and  splendid  works  of  his  hands,  the  Psalmist 
studiously  contrasts  the  character  of  God.  They  shall  perish,  but 


SER.V.]  IMMUTABILITY  OF  GOD.  I2g 

thou  shall  endure  ;  yea,  all  of  them  shall  wax  old  as  doth  a  garment, 
and  as  a  -vesture  shall  thou  change  themrand  they  shall  be  changed: 
but  thou  art  the  same  ;  and  thy  years  shall  have  no  end. 

In  these  words,  is  presented  to  us,  not  only  a  direct  assertion,  but 
a  highly  poetical,  sublime,  and  glorious  exhibition,  of  the  Eternity 
and  Immutability  of  God  ;  strongly  impressed  on  the  mind  by  the 
contrast,  which  it  forms  to  the  vanishing  character  of  these  great 
works  of  his  hands.  The  passage  is  indeed  declared  by  the  Apos- 
tle Paul,  to  be  a  description  of  the  character,  and  agency,  of  tJ* 
Lord  Jesus  Christ,  the  second  person  in  the  divine  Trinity.  Lut 
to  us,  who  regard  Christ  as  being  unquestionably  God,  it  has  ex- 
actly the  same  import,  as  if  applied  to  the  Father,  or  to  the  God- 
head at  large.  In  this  light  I  shall,  therefore,  consider  it ;  and 
proceed,  under  its  guidance,  to  examine  these  illustrious  attributes 
of  the  Creator. 

I.  God  is  Eternal  /  or,  in  other  words,  his  existence  is  without 
beginning,  or  end. 

Of  this  doctrine  the  text  is  a  direct  assertion,  and  therefore  a 
complete  proof:  but  it  is  only  one,  among  a  vast  multitude  of  such 
assertions  in  the  Scriptures.  No  attribute  of  God  is  perhaps  more 
frequently  declared,  more  variously  recited,  or  more  universally 
diffused,  throughout  the  sacred  pages.  In  the  very  first  verse  of 
Genesis  it  is  said,  In  the  beginning  God  created  the  Heavens  and  the 
Earth.  He  existed,  therefore,  before  the  beginning  of  created 
things ;  or,  in  other  words,  from  everlasting.  In  the  last  chapter 
of  the  Apocalypse,  Christ  solemnly  declares  this  character  of  him- 
self:  I  am  Alpha  and  Omega,  saith  he,  the  beginning  and  the  end' 
ing,  the  Jirst  and  the  last.  In  the  xc.  Psalm,  and  2d.  verse,  the 
divine  writer  exclaims,  Before  the  mountains  were  brought  forth,  or 
ever  thou  hadst  formed  the  Earth,  and  the  World,  even  from  Ever- 
lasting to  Everlasting,  thou  art  God.  I  lift  my  hand  to  Heaven,  says 
God,  Deut.  xxxii.  and  40th,  and  say,  I  live  for  ever.  I  am;  that 
is,  I  exist  alike  in  all  times  and  places,  in  Eternity  and  Immensity. 
JEHOVAH  and  Jah :  that  is,  Existence  illimitable  by  space  or  du- 
ration ;  are,  you  well  know,  the  peculiar  and  incommunicable 
names  of  the  Godhead  ;  in  accordance  with  which  the  Eternal  God, 
and  the  Everlasting  God,  are  current  Phraseology  of  the  Scriptures. 
From  this  source,  then,  it  cannot  be  necessary  to  adduce  any  fur- 
ther proofs  of  the  doctrine. 

To  this  full  evidence  from  the  Scriptures,  Reason  subjoins  her 
fullest  attestations.  That  God  existed  before  all  things,  has  been 
heretofore,  as  I  trust,  sufficiently  proved.  The  Universe  was 
plainly  derived  from  him,  the  first  or  original  Cause.  Consequently 
he  was  uncaused,  underived,  and,  of  course,  from  Eternity,  or  with- 
out beginning. 

That  God  will  for  ever  exist  is  plain,  also,  from  Reason,  beyond 
dispute.     He  cannot  be  supposed  to  terminate  his  own  existence. 
Without  insisting  on  the  natural  impossibility  of  this  fact,  it  may  be 
VOL.  I.  17 


130  ETERNITY  AND  [SER.  V. 

safely  asserted  to  be  morally  impossible.  The  Being,  who  has  all 
good  in  his  power,  possession,  and  enjoyment,  must  be  infinitely 
delighted  with  perpetual  life,  or  existence.  The  contemplation  of 
his  perfections,  designs,  and  works,  the  purpose  of  accomplishing 
eternally  the  supreme  good  of  the  Universe,  the  manifestation  oi 
his  infinite  beauty,  glory,  and  loveliness,  to  the  intelligent  system, 
for  ever  rising,  enlarging,  and  improving,  and  the  complete  assu- 
rance, that  all  his  pleasure  will  be  accomplished,  constitute  at  once 
an  aggregate  of  happiness,  which  must  be  regarded  by  him  with 
immense  complacency,  and  render  his  existence  infinitely  desi- 
rable in  his  own  eyes. 

It  is  scarcely  necessary  to  observe,  that  creatures  can  in  no  way 
affect  the  existence,  or  the  happiness,  of  God ;  for,  being  abso- 
lutely dependent  on  him,  they  can  be,  and  do,  nothing,  but  what  he 
permits.  From  these  considerations  it  is  plain,  that  God  must  con- 
tinue to  exist  for  ever. 

II.  Go d  is  immutable. 

By  this  I  intend,  that  he  is  subject  to  no  change  in  his  manner 
of  being,  his  perfections,  thoughts,  desires,  purposes,  or  determi- 
nations. 

This  doctrine,  also,  is  directly  asserted  in  the  text.  They  shall 
be  changed  ;  but  thou  art  the  same.  It  is  also  declared  in  various 
other  passages  of  the  Scriptures:  /  am  the  Lord;  I  change  not. 
Mai.  iii.  6.  Every  good  gift  and  every  perfect  gift  is  from  above, 
and  cometh  down  from  the  Father  of  lights,  with  whom  is  no  varia- 
bleness, neither  shadow  of  turning.  Jam.  i.  17.  Jesus  Christ,  the 
same  yesterday,  to-day,  and  for  ever.  Heb.  xiii.  8. 

In  these  passages  we  are  taught,  not  only  that  there  is  no 
change  in  ,God  ;  but  no  variableness ;  no  capacity  or  possibility  of 
change. 

Of  this  doctrine,  also,  Reason  furnishes  to  him,  who  admits  the 
existence  of  an  Intelligent  Cause  of  all  things,  an  absolute  demon- 
stration. God  gave  being  to  all  things.  Of  course  he  contrived 
them  all.  Every  being,  and  every  event,  which  has  been,  is,  or 
will  be,  together  with  all  their  qualities  and  operations,  existed  in 
his  mind ;  or,  in  the  beautiful  language  of  David,  were  written  in 
his  book,  and  what  day  they  should  be  fashioned,  when,  as  yet,  there 
was  none  of  them.*  They  can,  therefore,  furnish  to  him  not  a  sin- 
gle new  thought,  or  idea.  His  thoughts  were  the  cause  of  these 
beings  and  events.  They,  therefore,  cannot  be  the  cause  of  his 
thoughts.  Hence  it  is  manifest,  that  neither  from  himself,  nor  from 
his  creatures,  can  God  receive  a  single  new  thought.  But,  if  no 
change  can  exist  in  his  thoughts,  it  is  obvious,  that  none  can  exist 
in  his  desires,  designs,  or  determinations.  New  desires  must  be 
originated,  and  new  designs  and  determinations  formed,  if  they 
should  exist  at  all,  in  consequence  of  some  new  views  of  the  Mind, 

*  Psalm  cxxxix.  16      Margin 


SER.V.]  IMMUTABILITY  OF  GOD.  j3j 

in  which  they  exist ;  some  change  in  the  object  viewed ;  or  in  the 
manner,  in  which  the  mind  regards  the  object.  As  all  the  works 
of  God  are  thus  proved  to  have  been,  according  to  the  declaration 
of  St.  James,  Acts  xv.  18,  known  unto  him  from  the  beginning  ;  it 
is  evident,  that  no  such  change  is  possible  to  him.  His  desires, 
designs,  and  determinations,  must,  therefore,  be  precisely  the  same 
for  ever. 

From  these  considerations  it  follows,  that  the  Eternity  of  God 
is  a  totally  different  thing  from  that,  which  is  ascribed  to  created, 
particularly  to  Intelligent,  beings.  The  Scriptures  attribute  Eter- 
nity in  a  certain  sense  to  Angels  and  Men  ;  but  this  is  wholly  un- 
like the  Eternity  of  God.  All  creatures  change  incessantly  ;  and 
no  idea  can  be  formed  of  their  duration,  but  that  of  a  continual 
succession  of  changes.  Their  thoughts,  desires,  purposes,  and 
determinations,  together  with  their  existence,  are,  and  can  be,  no 
other  than  a  continued  series  of  changes.  God,  on  the  contrary, 
is  not,  and  cannot  be,  the  subject  of  the  least  possible  change. 
His  Eternity  is,  of  course,  all  one  present  time.  To  him  there  is 
no  past,  and  no  future ;  nothing  old,  and  nothing  new  ;  nothing 
gone,  and  nothing  to  come.  Past  and  future  are  modes  of  created 
existence  only  ;  and  have  no  application,  no  possible  reference,  to 
the  Creator. 

This  glorious  and  sublime  truth,  though  thus  demonstrated  by 
Reason,  seems  to  have  been  first  and  alone  communicated  by  Re- 
velation. One  day,  saith  St.  Peter,  is  with  the  Lord  as  a  thousand 
years,  and  a  thousand  years  as  one  day.  The  Apostle  does  not 
here  speak,  as  he  has  sometimes  been  supposed  to  speak,  in  com- 
parative, but  in  absolute,  language.  He  does  not  declare,  that, 
because  the  Eternity  of  God  is  such  an  amazing  duration,  a  thou- 
sand years  will  be  so  lost  in  this  abyss,  as  to  be  comparatively  the 
same  thing  with  one  day.  On  the  contrary,  he  intended  to  declare 
what  he  actually  declares ;  that  a  thousand  years  are  to  God  ex- 
actly the  same  thing  with  one  day.  In  his  existence  there  is  no 
long,  nor  short,  duration  ;  nothing  fleeting  ;  nothing  successive. 
His  duration  is  a  mere  and  eternal  Now.  In  our  own  existence, 
the  clearest  resemblance  to  the  duration  of  God  is  found  in  the 
contemplation  of  a  single,  present  moment  of  our  being  ;  without 
taking  at  all  into  view  the  succession  even  of  that,  which  immedi- 
ately follows. 

This  doctrine  is,  also,  most  sublimely  exhibited  in  that  singular 
declaration  of  Isaiah,  Thus  saith  THE  HIGH  AND  LOFTY  ONE,  that 
inhabiteth  Eternity,  that  is,  He,  who  fills  Eternity  at  once  ;  who  in- 
habits it,  just  as  he  also  inhabits  Immensity.  As  he  is  present  in 
all  the  regions  of  Immensity  at  once ;  and  does  not  come  from  the 
West,  pass  by  the  present  place  of  our  existence,  and  go  to  the 
East ;  so  he  fills  Eternity  at  once ;  and  does  not  come  from  the 
Past,  go  by  the  Present,  and  enter  the  Future. 

The  same  transcendently  glorious  mode  of  existence  is  also  sub- 


132  ETERNITY  AND  [SER.  V. 

limely  indicated  in  the  incommunicable  names  of  God,  I  AM,  and 
JEHOVAH  ;  that  is,  EXISTENCE,  present  in  every  place,  and  through 
every  period  of  duration,  alike. 

REMARKS. 

1st.  How  great  and  glorious  a  character  of  God  is  presented  to 
us  by  these  perfections. 

Before  the  Mountains  were  brought  forth,  or  ever  he  had  formed 
the  Earth  and  the  World,  even  from  everlasting  to  everlasting,  he  is 
God.  Possessed  of  perfect  excellence,  contemplating  with  Infinite 
complacency  his  glorious  attributes,  and  containing  in  himself  a 
boundless  sufficiency  for  the  accomplishment  of  every  thing  great 
and  desirable,  he  saw,  that  it  was  becoming  his  character  to  un- 
fold his  perfections,  and  communicate  his  goodness,  to  an  endless 
and  innumerable  race  of  beings.  From  an  Infinite  height,  he  took 
a  survey  of  the  immeasurable  vast  of  possible  beings  ;  and  in  an 
expansion  without  limits,  but  desolate  and  wild,  where  nothing  was, 
called  into  existence  with  a  word  the  countless  multitude  of  Worlds, 
with  all  their  various  furniture.  With  his  own  hand  he  lighted  up 
at  once  innumerable  suns,  and  rolled  around  them  innumerable 
worlds.  All  these  he  so  dispersed,  and  arranged,  as  that  all  re- 
ceived light,  and  warmth,  and  life,  and  comfort ;  and  all,  at  the 
same  time,  he  stored,  and  adorned,  with  a  rich  and  unceasing  va- 
riety of  beauty  and  magnificence,  and  with  the  most  suitable  means 
of  virtue  and  happiness.  Throughout  his  vast  empire,  he  sur- 
rounded his  throne  with  Intelligent  creatures,  to  fill  the  immense 
and  perfect  scheme  of  being,  which  originally  existed  with  infinite 
splendour  in  his  own  incomprehensible  Mind.  Independent  of  all 
possible  beings  and  events,  he  sits  at  the  head  of  this  Universe, 
unchanged,  and  incapable  of  'change,  amid  all  the  successions, 
tossings,  and  tumults,  by  which  it  is  agitated.  When  empires  are 
overthrown,  or  Angels  fall ;  when  Suns  are  extinguished,  and  Sys- 
tems return  to  their  original  nothing ;  he  is  equally  impassive  and 
unmoved  as  when  sparrows  expire,  or  the  hairs  fall  from  our  heads. 
Nothing  can  happen,  nothing  can  be  done,  beyond  his  expectation, 
or  without  his  permission.  Nothing  can  frustrate  his  designs,  and 
nothing  disappoint,  or  vary,  his  purposes.  All  things,  beside  him, 
change,  and  fluctuate  without  ceasing.  Events  exist,  and  vanish. 
Beings  rise,  and  expire.  But  his  own  existence,  the  thoughts 
which  he  entertains,  the  desires  which  he  admits,  the  purposes 
which  he  forms,  are  the  same  yesterday,  to-day,  and  for  ever. 
Throughout  the  coming  vast  of  Eternity,  also,  and  the  boundless 
tracts  of  Immensity,  he  sees  with  serene  complacency  his  own 
perfect  purposes  daily  and  invariably  advancing,  with  a  regular 
fulfilment,  towards  their  absolute  completion.  In  its  own  place,  in 
its  own  time,  and  in  its  own  manner,  each  exists  in  exact  obedience 
to  his  order,  and  in  exact  accordance  with  his  choice.  Nothing 


SER.  V.]  IMMUTABILITY  OF  GOD.  133 

lingers,  nothing  hastens :  but  his  counsel  exactly  stands,  and  all 
his  pleasure  will  be  precisely  accomplished. 

2dly.  How  necessary  are  these  attributes  to  the  character  of  Gorf, 
as  the  Ruler  of  all  things. 

By  his  Eternity  this  glorious  Being  is  always  in  existence,  to  know 
and  to  bring  to  pass,  to  approve,  or  to  condemn,  to  reward,  or  to 
punish,  whatever  he  pleases,  and  whatever  is  done  by  his  Intel- 
ligent creatures.  As  an  Eternal  Being,  only,  can  he  form  plans  of 
existence  and  administration,  which  shall  extend  through  Eternity, 
and  propose  designs,  invested  with  boundless  perfection.  As  an 
Eternal  Being,  only,  is  he  qualified  to  execute  those  designs  in  an 
everlasting  progress,  and  to  complete  for  ever  the  Infinite  good, 
which  he  has  begun. 

By  means  of  his  Eternity  only,  is  he  able  to  offer  to  his  creatures 
eternal  rewards,  and  place  before  them  infinite  motives  to  obedience 
and  virtue:  rewards  and  motives,  in  their  nature,  differing  im 
mensely  from  all  others.  Without  this  attribute,  with  whatevei 
wisdom  the  system  of  his  works  was  planned,  however  bright  and 
benevolent  the  designs,  which  he  formed,  however  just  and  excel- 
lent his  administrations,  while  they  continued ;  still,  at  a  period 
comparatively  near,  the  splendour,  and  the  promise,  of  this  day- 
spring,  would  set  in  darkness ;  and  the  Sun  of  glory,  and  of  good, 
be  extinguished  for  ever.  The  Universe  of  matter  and  of  minds, 
holden  in  being  by  his  hand,  would  at  an  untimely  day,  find  that 
hand  withdrawn,  and  itself,  with  all  the  prospects  formed,  the  hopes 
indulged,  and  the  blessings  enjoyed,  by  the  unnumbered  hosts  ot 
Intelligent  beings,  sink  at  once  into  the  Abyss  of  Annihilation. 

By  his  Immutability,  God  is  possessed  of  immeasurable  dignity 
and  greatness ;  and  fitted  to  be  entirely  feared,  loved,  honoured, 
and  obeyed,  by  all  his  Rational  creatures.  The  humble  and  im- 
perfect dignity  of  created  beings  is  entirely  dependent  for  its  ex- 
istence on  stability  of  character.  Infinite  dignity  cannot  belong  to 
a  character,  which  is  not  literally  unchangeable.  Created  dignity  is 
completely  destroyed  by  fickleness :  the  least  mutability  would 
destroy  that,  which  is  uncreated.  The  least  possible  change  would 
be  a  change  from  perfection  to  imperfection ;  a  change  infinite  in 
itself,  and  infinitely  for  the  worse.  God,  if  changed  at  all,  would 
cease  to  be  God,  and  sink  down  from  his  infinite  exaltation  of  being 
and  character  towards  the  humble  level  of  imperfect  creatures. 
How  differently,  in  this  case,  would  his  nature,  his  laws,  his  designs, 
and  his  government,  appear  to  us !  Were  the  least  change  to  com- 
mence, who  can  divine  its  consequences,  or  foresee  their  progress, 
and  their  end?  Who  can  conjecture  what  would  be  its  influence  on 
his  character,  his  designs,  or  his  conduct?  Who  can  foretel  the 
effects,  which  it  would  produce  on  the  empire  which  he  has  created, 
and  on  the  innumerable  beings  by  which  it  is  inhabited  ?  Who 
does  not  see,  at  a  glance,  that  God  could  no  longer  be  regarded 
with  that  voluntary  and  supreme  veneration,  now  so  confessedly  his 


134  ETERNITY  AND  SER.  V- 

due,  because  he  had  descended  from  his  own  infinite  dignity,  and 
was  no  longer  decked  with  majesty  and  excellency,  nor  arrayed  in 
glory  and  beauty  ?  Who  does  not  feel,  that  a  serious  apprehension 
of  such  a  change  would  diffuse  an  alarm  through  all  virtuous  beings, 
and  carry  terror  and  amazement  to  the  most  distant  regions  of  the 
Universe? 

By  his  Immutability,  God  is  qualified  to  form,  and  to  pursue,  one 
great  plan  of  Creation  and  Providence ;  one  harmonious  scheme  of 
boundless  good ;  and  •  to  carry  on  a  perfect  system,  in  a  perfect 
manner,  without  variableness  or  shadozv  of  turning.  An  Immutable 
God,  only,  can  be  expected  to  do  that,  and  nothing  but  that,  which 
is  supremely  right  and  desirable ;  to  make  every  part  of  his  great 
work  exactly  what  it  ought  to  be  ;  and  to  constitute  of  all  the  parts 
a  perfect  whole.  In  this  immense  work,  one  character  is  thus  every 
where  displayed  ;  one  God ;  one  Ruler;  one  Sun  of  Righteousness ; 
enlightening,  warming,  and  quickening,  the  innumerable  beings,  of 
which  it  is  composed.  Diversities,  indeed,  endless  diversities,  of 
his  agency,  exist  throughout  the  different  parts  of  this  work ;  but 
they  are  mere  changes  of  the  same  light ;  the  varying  colours  and 
splendours  of  the  same  glorious  Sun. 

Without  this  uniformity,  this  oneness  of  character,  supreme  dig- 
nity could  not  exist  in  the  great  Agent.  Without  this  consistency, 
safety  could  not  be  found ;  reliance  could  not  be  exercised ;  by  his 
creatures.  God  is  the  ultimate  object  of  appeal  to  Intelligent  be- 
ings ;  the  ultimate  object  of  confidence,  and  hope.  However 
injured,  deceived,  or  destroyed,  by  his  fellow-creatures,  every  ra- 
tional being  still  finds  a  refuge  in  his  Creator.  To  him,  ultimately, 
he  refers  all  his  wants,  distresses,  and  interests.  Whoever  else 
may  be  deaf  to  his  complaints,  he  still  is  assured,  that  God  will 
hear.  Whoever  else  withholds  the  necessary  relief  of  his  suffer- 
ings, or  the  necessary  supplies  of  his  wants,  still  he  knows,  that 
God  will  give.  This  consideration,  which  supports  the  soul  in 
every  extremity,  is  its  last  resort,  its  final  refuge.  Could  God 
change ;  this  asylum  would  be  finally  shut ;  Confidence  would  ex- 
pire; and  Hope  would  be  buried  in  the  grave.  Nay,  the  immor- 
tal Mind  itself,  unless  prevented  by  an  impossibility,  inherent  in  its 
nature,  would  languish  away  its  existence,  and  return  to  its  original 
Nothing. 

It  ought,  here,  by  no  means  to  be  forgotten,  that  this  glorious 
attribute,  so  absolutely  indispensable  to  the  government  of  all 
things,  is  in  an  illustrious  degree  manifested  in  that  government. 
The  laws  of  Nature,  as  they  are  customarily  called ;  or,  as  they 
are,  in  much  better  language,  styled  in  the  Scriptures,  the  Ordi- 
nances of  Heaven;  are  eminent  and  affecting  displays  of  the  Immu- 
tability of  God.  These  laws  are  no  other  than  rules,  or  methods, 
which  God  has  formed  for  the  guidance  of  all  things,  and  in  con- 
formity to  which*  he  is  pleased  to  act.  Thus,  by  the  Attraction  of 
Gravitation,  all  the  Atoms,  of  which  the  material  Universe  is  com- 


SER.  V.]  IMMUTABILITY  OF  GOD.  135 

posed,  are  drawn  towards  each  other,  by  a  power,  diminishing 
exactly  in  proportion  to  the  increase  of  the  squares  of  the  distances 
between  them.     By  this  law,  Atoms  are  united  into  Worlds,  and 
Worlds  into  Systems.     By  this  law,  Moons  perform  their  revolu- 
tions round  the  Planets ;  and  Planets  and  Comets  round  the  Sun. 
By  this  law,  Summer  and  Winter,  seed-time  and  harvest,  so  useful 
and  so  necessary  to  Mankind,  regularly  perform  their  successions. 
In  the  same  regular  manner  the  Planets  revolve  around  their  Axes ; 
and  furnish  us  with  the  delightful,  and  indispensable,  vicissitudes  of 
day  and  night.     By  other  laws,  equally  uniform,  the  vegetable 
world  is  regulated  from  its  first  implantation  in  the  soil  to  its  full 
growth,  and  thence  to  its  final  decay.     By  others,  still,  Animals 
are  born ;  arrive  at  maturity ;  decline ;  and  die.     The  Mind,  also, 
with  all  its  faculties  and  operations,  is  by  similar  laws  governed, 
and  conducted  towards  a  future  Immortality.    Thus,  independently 
of  the  few  miraculous  events,  originally  inwoven  in  the  great  Sys- 
tem, as  useful,  indubitable,  and  intentional,  proofs  of  the  immediate 
agency  of  God  for  particular,  important  purposes,  all  things  are 
directed,  each  in  its  own  manner,  by  fixed,  uniform  laws.     These, 
like  their  Author,  have  been  unchanged  from  their  commencement. 
In  the  language  of  the  scoffers  in  the  last  days,  mentioned  by  St. 
Peter,  All  things  have  continued  as  they  were  from  the  beginning  of 
the  Creation :  and  instead  of  proving,  according  to  their  Atheistical 
suggestions,  the  failure  of  the  promise  of  his  coming,  they  clearly, 
and  only,  display  the  immutability  of  the  Creator.     This  divine 
Attribute  we  are  thus  enabled  to  trace  in  the  regularity,  manifested 
by  the  progress  of  the  vegetable,  animal,  and  mineral  kingdoms ; 
in  the  steady  confinement  of  the  Ocean  within  its  bounds ;  the  per- 
manency of  the  mountains ;  and  the  stability  of  the  Earth.     We 
read  it,  in  lines  which  cannot  be  mistaken,  in  the  exact  and  won- 
derful revolutions  of  the  planets ;  in  the  unaltered  position,  aspect, 
influence,  and  glory,  of  the  Sun ;  and  in  the  uniform  stations  and 
brilliancy  of  the  Stars.    In  all,  one  immutable  purpose,  one  uniform 
agency,  is  every  where  seen ;  and  must,  if  Reason  be  permitted  to 
decide,  be  every  where  acknowledged. 

This  agency  of  God  is  remarkable  in  all  cases,  where  we  are  able 
to  understand  its  nature,  for  its  extensive  efficacy  ;  producing  at  the 
same  time,  and  by  the  same  thing,  many  important  consequences.  In 
this  respect  it  is  in  a  great  measure  a  contrast  to  our  agency  ;  which 
usually  employs  many  things  to  bring  to  pass  a  single  consequence. 
Thus  the  uniformity  of  this  agency,  together  with  the  regularity 
and  stability  which  it  gives  to  the  Universe  at  large,  is  the  founda- 
tion of  almost  all  our  knowledge.  From  this  source  are  derived  the 
two  great  principles,  that  the  same  causes  produce  the  same  effects, 
and  that  similar  causes  produce  similar  effects.  These  principles 
are  the  basis  of  all  our  analogical  reasoning,  and  of  the  analogy 
from  which  we  reason.  This  analogy  runs  through  Creation  and 
Providence ;  and  is  the  source,  whence  we  derive  almost  all  the 


136  ETERNITY  AND  [SER.  V. 

knowledge,  which  we  possess,  of  the  works  of  God.  It  extends 
alike  to  me  natural  and  the  moral  world  ;  and  without  it  we  could 
hardly  be  said  to  know  any  thing.  In  this  manner,  therefore,  is 
displayed,  not  only  the  Immutability,  but  also  in  a  glorious  manner 
the  Wisdom  of  God. 

3dly.  By  these  attributes,  the  character  of  God  is  peculiarly  ren- 
dered awful  in  the  sight  of  wicked  beings. 

By  his  Eternity  he  will  exist  for  ever ;  and  they  cannot  but  know, 
that  he  will  exist  for  ever,  to  execute  his  threatenings  against  all 
the  impenitent  workers  of  iniquity.  By  his  immutability  every  hope 
is  forbidden,  that  he  will  change  any  purpose,  which  he  has  formed, 
or  fail  to  accomplish  any  declaration,  which  he  has  made.  If  he  has 
ever  been  infinitely  opposed  to  sin,  and  to  sinners ;  this  opposition 
cannot  but  be  always,  and  unchangeably,  the  same.  Of  course, 
impenitence  cannot  rationally  indulge  a-  single  hope  of  escaping 
from  the  punishment,  which  he  has  denounced.  All  rational  beings 
are,  from  this  source,  presented,  continually,  with  a  character  of 
God  inconceivably  awful.  Dreadful,  indeed,  will  God  be,  in  this 
character,  to  the  finally  impenitent.  How  will  they  abide  in  the  day 
of  his  anger  ?  How  will  they  stand  in  the  fierceness  of  his  eternal 
indignation  ?  A  fearful  looking  for  of  judgment  must  that  be, 
which  is  derived  from  a  full  conviction,  that  all  the  threatenings, 
denounced  by  God  in  the  Scriptures,  against  sinners  dying  without 
repentance,  and  faith  in  the  Lord  Jesus,  will  be  exactly  executed. 
At  the  same  time,  this  awful  character  will  contribute  as  much  per- 
haps, if  not  more  than  any  thing  else  in  the  divine  kingdom,  to  pre- 
serve righteous  beings  in  a  state  of  unchanging  obedience.  Obe- 
dience cannot  be  the  result  of  constraint  and  coercion.  The  num- 
ber and  nature,  the  power  and  presence,  of  motives,  only,  can  pro- 
duce, or  continue,  in  the  minds  of  moral  beings,  a  disposition  to 
obey.  Among  these,  the  immutable  hatred  of  God  to  sin,  and  his 
immutable  determination  to  execute  vengeance  on  obstinate  sinners, 
are  pre-eminently  cogent ;  and,  united  with  his  unchangeable  love 
to  holiness,  and  his  unchangeable  determination  to  reward  it,  may 
be  regarded  as  the  chief  means  of  retaining  virtuous  beings  in  their 
allegiance  and  duty.  At  the  same  time,  these  motives  have  a  pri- 
mary and  commanding  influence,  in  the  present  world,  to  produce 
the  awakening,  conviction,  and  conversion,  of  wicked  men.  Know- 
ing the  terrors  of  the  Lord,  says  the  Apostle  Paul,  we  persuade  men. 
Knowing  the  terrors  of  the  Lord,  Men  are  actually  persuaded  to  turn 
from  the  error  of  their  ways,  and  sane  their  souls  alive. 

4thly.  These  attributes,  especially,  render  God  the  object  of  su- 
preme confidence  to  virtuous  beings. 

Confidence,  every  man  knows,  can  never,  though  chiefly  an 
emotion  of  the  heart,  exist  rationally,  or  permanently,  unless  firm- 
ly founded  in  the  conviction  of  the  understanding.  Of  course,  the 
Being,  who  is  rationally  confided  in,  must  be  seen,  with  solid  con- 
viction, to  possess  those  qualities,  on  which  Confidence  may  safely 


.j  IMMUTABILITY  OF  GOD.  137 

repose.  Immutability  of  character,  and  the  immutability  of  pur- 
pose and  conduct  resulting  from  it,  are  undoubtedly  the  only  ob- 
jects, in  which  rational  beings  can  ultimately  confide.  A  Being 
possessing  these  attributes  must,  if  he  loves  holiness  at  all,  love  it 
invariably  and  for  ever.  That  which  he  loves  he  will  bless,  of 
course.  All  his  designs  to  reward  those  who  possess  it,  must  be 
unchangeable  ;  all  his  declarations  true  ;  and  all  his  promises  ex- 
actly fulfilled.  That  faithfulness,  by  which  they  are  fulfilled,  is  no 
other  than  the  Moral  Immutability  of  God,  and  an  essential  part  of 
his  infinite  glory.  On  this  character  every  virtuous  being  places 
an  entire  and  safe  reliance ;  a  hope,  which  can  never  make  him 
ashamed.  However  vast,  however  rich,  however  incredible  in  ap- 
pearance, the  promises  of  future  happiness  may  seem  to  such  minds 
as  ours ;  we  know,  that  they  are  the  promises  of  Him,  who  can 
neither  deceive,  nor  change ;  and  that,  therefore,  every  one  of  them 
will  be  carried  into  complete  execution.  According  to  these  ob- 
servations, the  Immutability  of  God  is  directly  asserted  in  the  Scrip- 
tures to  be  the  only  foundation  of  safety  to  righteous  men.  /  am 
Jehovah,  says  God  in  the  passage  already  quoted  from  Malachi;  I 
change  not ;  therefore,  ye  sons  of  Jacob  are  not  consumed.  The 
backslidings  and  provocations  even  of  the  best  men  in  this  World 
are,  in  all  probability,  great  enough  to  shake  any  purposes  of  kind- 
ness in  any  mind,  which  is  not  absolutely  incapable  of  change. 
The  eternal  God  is  the  true  and  final  refuge  of  his  children,  only 
because  he  cannot  change.  Amid  all  their  wanderings,  their  unbe- 
lief, their  hardness  of  heart,  and  their  multiplied  transgressions, 
they  have  hope  and  security,  because  his  truth  is  as  the  great  moun- 
tains, steadfast  and  immovable  j  and  his  promises  endure  for  ever. 

Were  God,  contrary  to  this  glorious  character,  to  begin  to  change, 
what  a  mighty  difference  would  be  introduced  into  his  being,  his 
attributes,  and  his  conduct !  As  he  is  possessed  of  all  power,  know- 
ledge, and  goodness,  it  is  intuitively  certain,  that  he  cannot  have 
more.  Of  course,  any  change  must  be  a  diminution  of  one  or 
other  of  these  attributes;  and  God  must,  in  the  case  supposed, be- 
come less  powerful,  less  knowing,  or  less  good.  How  fearful  to 
all  virtuous  beings  in  the  Universe,  must  such  a  change  be  !  How 
plain  is  it,  that  it  might,  for  ought  that  appears,  be  the  beginning 
of  a  course  of  mutability,  endless  in  its  progress  !  that  God  would 
ever  after  exist,  as  a  successive  changeable  being  ;  have  no  fixed 
purposes ;  and  be  devested  of  that  unalterable  faithfulness,  on 
which,  now,  his  Intelligent  creatures  rest  with  confidence  and  safety ! 
What  might  not  in  this  case  be  dreaded,  in  the  everlasting  change 
of  his  administrations,  by  all  who  love  good,  either  in  the  Creator, 
or  in  his  creatures ! 

5thly.  How  great  encouragements  do  these  attributes  to  God  fur- 
nish to  Prayer  ! 

All  encouragement  to  Prayer  is  derived  from  these  two  conside- 
rations ;  that  God  has  required  it  of  us  as  a  duty,  and  that  he  has 

VOL.  I.  18 


138  ETERNITY  AND  J.SER.  V 

promised  blessings  in  answer  to  our  prayers.  Were  he  a  mutable 
God,  it  would  be  impossible  for  us  to  know,  that  what  was  his  plea- 
sure yesterday,  would  be  his  pleasure  to-day  ;  that  what  he  had  re- 
quired yesterday,  he  would  not  prohibit  to-day  ;  or  that  what  he 
promised  yesterday,  he  would  be  willing  to  perform  at  any  future 
period. 

It  is  impossible  to  determine,  that  a  mutable  God  would  not  alter, 
not  his  conduct  only,  but  his  views,  his  principles  of  action,  and  the 
rules  by  which  he  governed  his  Creation.  What  he  now  loved, 
he  might  hereafter  hate  :  what  he  now  approved,  he  might  hereaf- 
ter condemn  :  what  he  now  rewarded,  he  might  hereafter  punish. 
Of  course,  virtuous  beings,  now  loved,  approved,  and  rewarded,  by 
Him,  might  one  day  be  hated,  condemned,  and  punished.  Wicked 
beings,  on  the  contrary,  now  the  objects  of  his  hatred,  and  de- 
clared to  be  hereafter  the  objects  of  his  punishment,  might  one  day 
become  the  objects  of  his  friendship  and  favour ;  and  triumph  over 
the  good  in  a  manner  equally  unreasonable  and  dreadful. 

Of  these  changes  we  could  gain  no  possible  knowledge,  unless 
he  should  choose  to  communicate  them  to  us  by  an  immediate  Re- 
velation. From  his  mode  of  being,  so  diverse  from  ours,  we  could 
learn  and  conjecture  nothing.  From  his  past  designs  and  admini- 
strations we  could  never  argue,  at  all,  to  those  which  were  future. 
Equally  barren  of  instruction  would  be  the  Nature  of  things  :  for 
we  could  never  be  assured,  that  he  would,  or  would  not,  regard  this 
subject ;  or  in  what  manner  he  would  regard  it  at  any  period  to  come. 
Even  if  he  should  reveal  his  designs,  and  his  pleasure  ;  we  could 
never  be  certain,  that  he  had  revealed  them  truly ;  and  if  we  were 
assured  of  this  fact,  the  Revelation  could  be  of  no  material  use, 
except  for  the  moment.  What  is  disclosed  he  might  at  any  time 
revoke  :  and  nothing  could  be  known  to  be  acceptable  to  him  any 
longer,  than  during  the  moment,  in  which  the  disclosure  was  made. 
In  the  mean  time,  his  power  and  his  knowledge  would  still  be  such, 
that  no  hope  could  be  indulged  of  either  resistance  or  escape.  Ex- 
istence would  in  this  case  be,  therefore,  a  dreadful  succession  of 
suspense ;  and  immortal  being,  so  far  as  we  can  discern,  undeserv- 
ing of  a  wish. 

In  such  a  situation  of  things,  what  encouragement  would  remain 
for  prayer  ?  The  humble  and  faithful  suppliant,  coming  to  God 
with  a  firm  belief,  that  he  is,  and  that  he  is  the  Rewarder  of  them 
that  diligently  seek  him,  might  find  the  manner  of  his  praying,  the 
spirit  with  which  he  prayed,  and  his  prayers  themselves,  unaccept- 
able and  odious.  The  things  heretofore  most  proper  to  be  urged, 
might  hereafter  be  the  least  proper.  The  considerations,  which 
once  ensured  success,  might  at  another  time  ensure  rejection. 
The  prime,  the  only,  motives  to  prayer  would,  therefore,  be  taken 
away. 

In  the  same  manner  the  whole  use  of  this  duty,  as  it  is  intended 
to  affect  advantageously  the  character  of  the  suppliant,  would  be 


SER   V.J  IMMUTABILITY  OF  GOD.  139 

finally  removed.  The  great  use  of  prayer,  in  this  view,  is  to  esta- 
blish in  the  heart  a  humble  dependence  on  God,  and  a  firm  confi- 
dence in  him.  Confidence,  as  I  have  already  observed,  would,  in 
the  case  supposed,  be  shaken  and  destroyed  :  and,  without  confi- 
dence, dependence  would  possess  neither  use  nor  worth.  In  the 
present  state  of  things,  these  attributes  constitute  the  proper,  and 
the  only  proper,  temper  of  the  soul  for  the  reception  of  blessings ; 
the  spirit  which  is  eminently  beautiful  and  lovely  in  the  sight  of 
God,  and  which  is  accordingly  chosen  by  him  as  the  proper  object 
of  his  unchangeable  favour.  In  the  case  supposed,  these  attributes 
could  not  be  united  ;  because  Confidence  could  not  exist :  since 
the  mind  could  not  but  perceive,  that  a  changing  God  might,  and 
probably  would,  in  the  infinite  progress  of  things,  become  the  sub- 
ject of  infinite  change.  If,  therefore,  it  could  feel  satisfied,  or  safe, 
for  a  hundred  or  a  thousand  years,  it  would  still  rationally  fear, 
that  at  some  unknown  and  more  distant  period  of  Eternity,  the  or- 
der of  all  things  would  be  inverted ;  and  its  former  obedience  and 
former  prayers  rise  up  at  this  dreaded  season  in  the  character  of 
crimes,  and  prove  the  cause  of  its  future  suffering.  Dependence, 
therefore,  existing  solitarily,  would  degenerate  into  anxiety  and 
alarm ;  and,  instead  of  being  the  means  of  union  between  the  soul 
and  its  Maker,  would  become  a  wall  of  dreadful  separation. 

The  Immutability  of  God  has  often,  but  erroneously,  been  ima- 
gined to  involve  Inexorability  in  his  character.  The  Scriptural 
Account  of  this  great  Being  is,  on  the  contrary,  that  he  is  immuta- 
bly exorable ;  or,  in  other  words,  that  he  is  immutably  disposed  to 
hear  and  answer  Prayer.  His  own  words  are,  Every  one  that  ask- 
eth  receiveth;  and  he  that  seeketh  Jlndeth  j  and  to  him  that  knockcth 
it  shall  be  opened.  This  and  this  only,  is  his  true  character,  agree- 
ably to  which  the  system  of  his  dispensations  is  immutably  esta- 
blished. In  this  system,  infinite  encouragement  is  holden  out  to 
every  suppliant,  and  to  every  fait'^ful  Prayer.  Here  the  petitioner 
knows,  that  what  is  once  acceptable  to  God  will  always  be  accept- 
able ;  and  that  the  things,  which  he  has  once  required,  he  will  re- 
quire for  ever.  His  faith,  therefore,  is  built  on  the  Rock  of  Ages; 
and,  with  whatever  violence  the  rains  may  descend,  the  winds 
drive,  or  the  floods  beat,  their  rage  and  fury  will  assault  him  in 
vain. 


SERMON  VI. 


OMNIPRESENCE    AND    OMNISCIENCE    OF    GOD. 

PSALM  cxxxix.  1 — 12 0  Lord,  thou  hast  searched  me  and  known  me.     Thou  know- 

est  my  down-silting,  and  my  up-rising  ;  thou  understandest  my  thought  afar  off. 
Thou  compassest  my  path,  and  my  lying  down  ;  and  art  acquainted  with  all  my 
ways.  For  there  is  not  a  word  on  my  tongue,  but,  lo,  0  Lord,  thou  knowest  it  alto- 
gether. Thou  hast  beset  me  behind  and  before,  and  laid  thine  hand  upon  me.  Such, 
knowledge  is  too  wonderful  for  me;  it  is  high  ;  I  cannot  attain  unto  it.  •  Whither 
shall  I  go  from  thy  Spirit  ?  or  whither  shall  I  flee  from  thy  presence  ?  If  I  ascend 
up  into  heaven,  thou  art  there  ;  if  I  make  my  bed  in  hell,  behold  thou  art  there.  If 
I  take  the  wings  of  the  morning,  and  dwell  in  the  uttermost  parts  of  the  sea  ;  Even 
there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold  me.  If  I  say,  Surely 
the  darkness  shall  cover  me  ;  even  the  night  shall  be  light  about  me.  Yea,  the  dark- 
ness hidelh  not  from  thee  ;  but  the  night'shineth  as  the  day:  the  darkness  and  the 
ligfit  are  both  alike  to  thee. 

IN  my  last  discourse,  I  considered  the  Eternity  and  Immutabi- 
lity of  God.  As  motivity,  or  active  power,  the  power  by  which  al] 
motion  and  action  are  originated,  cannot  be  conceived  to  reside 
in  any  other  than  an  intelligent  being ;  the  Knowledge  of  God  be- 
comes naturally  the  next  subject  of  investigation.  As  his  Presence 
is  most  intimately  connected  with  his  Knowledge;  it  will  be  ad- 
vantageously united  with  it  in  a  discourse  of  this  nature.  Accord- 
ingly these  attributes  are  frequently  joined  together  by  the  divine 
writers. 

In  the  text,  the  Knowledge  and  Presence  of  God,  usually  termed, 
from  their  extent,  his  Omniscience  and  Omnipresence,  are  in  the 
fullest  manner  declared.  The  Psalm,  of  which  the  text  is  a  part, 
is  one  of  the  most  remarkable  Poetical  compositions,  ever  seen  in 
this  World ;  and,  did  the  time  permit,  would  richly  repay  the  la- 
bour of  an  extensive,  critical  investigation.  In  comparison  with  it, 
the  most  admired  odes  of  heathen  antiquity  are  the  mere  effusions 
of  children. 

My  audience  cannot  but  have  observed,  that  the  manner,  in 
which  these  perfections  are  attributed  to  God,  is  not  that  of  plain, 
logical  discussion.  The  subject  is  assumed  as  a  thing  granted  and 
acknowledged ;  as  a  thing  equally  removed  beyond  debate  and 
doubt.  The  writer,  animated  with  the  most  enthusiastic  ardour, 
of  which  a  sublime  imagination  is  capable,  seizes  these  great  themes 
of  his  attention  ;  and,  amid  his  enraptured  contemplation  of  them, 
pours  out  a  succession  of  the  boldest  and  loftiest  conceptions,  that 
were  ever  uttered  concerning  these  subjects.  Himself,  his  thoughts, 
his  words,  his  actions,  he  declares,  with  a  mixture  of  awe  and  ex- 
ultation, to  be  all  perfectly  known  to  God.  From  this  knowledge, 
he  at  the  same  time  informs  us,  there  is  no  possible  escape.  Should 
he  ascend  into  Heaven,  or  make  his  bed  in  Hell ;  should  he,  borne 


SER.VI.]  OMNISCIENCE  OF  GOD.  141 

on  the  sun-beams,  hurry,  with  their  celerity,  into  the  distant  re- 
gions of  the  West ;  still  God  would  be  present  in  all  these  and  all 
other  places  alike.  Were  he  still  further  to  place  his  hope  of  a 
secure  retreat  in  the  darkness  of  night ;  he  perceives  the  night  to 
shine  in  the  presence  of  God  as  the  day,  and  the  darkness  and  the 
light  to  be  both  alike  unto  him. 

With  these  views  of  the  Psalmist,  those  of  every  other  divine 
writer  on  this  subject  exactly  conspire;  and  all,  with  a  single 
voice,  attribute  these  perfections  to  Jehovah.  Thus  Jeremiah, 
xxiii.  23,  24  :  Am  la  God  at  hand,  saith  the  Lord,  and  not  a  God 
afar  off? 

Can  any  hide  himself  in  secret  places,  that  I  shall  not  see  him? 
Do  not  I  Jill  heaven  and  earth,  saith  the  Lord? 

The  heaven  and  the  heaven  of  heavens  cannot  contain  thee.  Great 
is  the  Lord,  his  understanding  is  infinite. 

In  accordance  with  this  doctrine  only,  is  all  our  obedience,  par- 
ticularly our  worship,  prescribed  in  the  Scriptures.  We  worship 
and  obey  God  every  where  ;  and  are  commanded  thus  to  do ;  be- 
cause God  is  every  where  present,  to  see,  and  know,  and  accept 
our  services,  to  protect  our  persons,  and  to  supply  our  wants.  It 
ought  to  be  here  observed,  that  these  attributes  are  directly  ascribed 
to  all  the  persons  of  the  Trinity,  Thus  CHRIST  says  of  himself, 
Where  two  or  three  are  gathered  together  in  my  name,  there  I  am  in 
the  midst  of  them.  Again,  Lo,  I  am  with  you  alway,  even  unto  the. 
end  of  the  world.  Peter  says  to  him,  John  xxi.  17,  Lord,  thou 
knowest  all  things.  Christ  says  of  himself,  And  all  the  churches 
shall  know,  that  lam  he,  who  searcheth  the  reins  and  the  hearts, 
Rev.  ii.  23.  And  again,  Mat.  xi.  27,  No  one  knoweth  the  Son,  but 
the  Father,  neither  knoweth  any  one  the  Father,  save  the  Son,  and  he, 
to  whomsoever  the  Son  will  reveal  him. 

The  Omnipresence  of  the  Spirit  of  Grace  is  emphatically  asserted 
in  the  question,  contained  in  the  seventh  verse  of  the  text ;  Whither 
shall  I  go  from  thy  Spirit?  especially,  as  connected  with  the  an- 
swers following.  The  Spirit  of  Glory  and  of  God  resteth  upon  you, 
that  is,  Christians  universally,  saith  St.  Peter,  1  Epist.  iv.  14.  Your 
body,  saith  St.  Paid  to  Christians,  is  the  temple  of  the  Holy  Ghost, 
1  Cor.  vi.  19;  and,  The  Spirit  searcheth  all  things,  even  the  deep 
things  of  God,  1  Cor.  ii.  10. 

These  attributes  of  God  are  also  demonstrated,  and  holden  out 
continually  to  our  inspection,  by  Reason  and  Experience. 

In  every  part  of  the  Universe,  to  which  we  turn  our  eyes,  we 
discern  in  the  inanimate,  animated,  and  intelligent,  worlds,  most 
evident  proofs  of  an  agency,  which  it  is  impossible  rationally  to 
attribute  to  any  other  being  but  God.  In  the  motions  and  powers 
of  the  Elements ;  in  the  growth,  structure,  and  qualities,  of  Vege- 
tables and  Animals ;  and  in  the  thoughts,  volitions,  and  actions,  of 
Minds,  we  perceive  a  casual  influence,  and  efficiency,  totally  dis- 
tinguished from  every  other ;  as  distant  from  that  of  man,  as  the 


142  OMNIPRESENCE  AND  [SER.  VI 

agency  of  man  from  the  movements  of  an  Atom.  This  character 
is  never  mistaken  by  Savages ;  nor  even  by  children,  when  once 
informed  of  the  character  of  God. 

This  agency  is  conspicuous  in  all  places,  at  all  times,  and  in 
all  things  ;  and  is  seen  in  the  Earth,  the  Ocean,  the  Air,  and  the 
Heavens,  alike.  Equally  evident  is  it  in  the  splendour  and  life- 
giving  influences  of  the  Sun ;  in  the  motions,  order,  and  harmony, 
of  the  Planetary  system  ;  and  in  the  light  and  beauty  of  the  Stars ; 
as  in  the  preservation,  direction,  and  control,  of  terrestrial  things. 

No  agent  can  act  where  he  is  not.  As,  therefore,  God  acts 
every  where ;  he  is  every  where  present.  In  this  agency,  contri- 
vance and  skill,  to  which  no  limits  can  be  set,  are  every  where 
manifested :  it  is  of  course,  equally,  and  unanswerably,  a  proof  of 
the  Omniscience  of  God. 

This  attribute  of  God  is  also  inferred,  with  absolute  certainty, 
from  his  Omnipresence.  As  God  exists  every  where,  so  he  is  in  all 
places  the  same  God ;  all  eye  ;  all  ear ;  all  intellect.  Hence  it  is 
impossible,  that  he  should  not  know  every  thing,  in  every  place, 
and  3t  every  time. 

Again  :  all  things  are  derived  from  God ;  and  received  their  na- 
ture, attributes,  and  operations,  from  his  contrivance,  as  well  as 
from  his  power.  All  things  were,  therefore,  known  to  him,  ante- 
cedently to  their  existence.  Nor  are  possible  things  less  perfectly 
known  to  him,  than  those  which  are  actual.  Nothing  is  possible, 
but  what  he  can  bring  to  pass ;  and  whatever  he  can  bring  to  pass 
he  cannot  but  know. 

REMARKS 

1st.  How  majestic,  awful,  and  glorious,  a  manifestation  of  God 
is  furnished  to  us  by  this  passage  of  Scripture,  thus  considered! 

We  are  here  taught,  that  God  is  essentially  present  to  all  places, 
and  to  all  beings.  We  are  taught,  that  he  is  equally  at  hand,  and 
afar  off;  that  he  is  equally  present  in  this  world,  and  in  the  hea- 
vens ;  that  he  dwells  alike  throughout  the  universe  of  being,  and 
the  uninhabited  regions  of  Immensity.  In  all  places,  also,  he  is 
JEHOVAH  ;  the  same  GOD  ;  possessing  the  same  attributes ;  and 
operating  with  the  same  wonderful  agency.  From  the  same  pas- 
sage we  also  learn,  irresistibly,  that  he  comprehends,  at  the  same 
moment  of  time,  and  with  the  same  intuitive  survey,  every  thing 
possible  and  actual ;  that  Eternity  past  and  future  is  perfectly 
present  to  his  eye ;  and  that  no  distance  of  place,  or  duration,  can 
be  any  thing  to  him ;  that  no  retreat  can  conceal,  and  no  darkness 
cover,  any  being,  or  event,  from  his  sight.  The  mind  of  man  is 
here  exhibited  as  equally  open  to  his  view  with  the  body ;  the 
thoughts  and  affections,  as  the  words  and  actions ;  Hell,  as  equally 
naked  and  present  to  him,  as  Heaven ;  and  the  destroyer,  and  the 
Seraph,  as  alike  without  a  covering.  It  is  indubitably  certain, 
therefore,  that  he  is  able  to  attend,  and  actually  attends,  to  all 


SER.  VI.]  OMNISCIENCE  OF  GOD.  143 

things  at  the  same  moment;  to  the  motions  of  a  seed,  or  a  leaf,  or 
an  atom ;  to  the  creepings  of  a  worm,  the  flutterings  of  an  insect, 
and  the  journeys  of  a  mite ;  to  the  excursions  of  the  human  mind, 
and  the  efforts  of  an  Archangel ;  to  the  progress  of  a  world,  and 
the  revolutions  of  a  System. 

2dly.  How  necessary  are  these  attributes  to  the  government  of  all 
things. 

This  interesting  article  may  be  advantageously  illustrated  in  the 
following  particulars.  In  the 

First  place,  God  is  eminently  qualified  by  these  attributes  for  the 
preservation  of  all  things. 

The  Universe  is  a  work  of  stupendous  greatness ;  composed  of 
worlds  innumerable  by  us ;  and  inhabited  by  beings,  still  more 
emphatically  surpassing  number.  The  characters,  and  kinds,  of 
these  beings,  are  incomprehensibly  various ;  and  their  circum- 
stances, beyond  measure,  more  various.  As  these  are  hourly  ex- 
isting, and  advancing  in  an  endless  progress,  they  demand  a  pro- 
vidence minute,  comprehensive,  and  enduring  without  a  limit. 

Every  one  of  these  is,  also,  a  part  of  one  immense  whole.  Each 
nas  its  station  allotted  to  it ;  the  part  which  is  to  act,  the  duties 
which  it  is  to  perform,  and  the  purposes  to  which  it  is  intended  to 
be  subservient ;  together  with  powers,  and  circumstances,  suited 
to  the  accomplishment  of  them.  Should  one  being  fail  of  fulfilling 
its  appointed  end ;  a  chasm,  a  defect,  would  of  course  be  found  in 
the  System,  which  could  not  be  remedied.  No  finite  measure  can 
correctly  determine  the  importance  and  danger  of  such  a  defect, 
however  minute  it  may  seem  to  a  created  understanding.  Even 
the  improper  fall  of  a  leaf,  nay,  the  improper  position  of  an  atom, 
may,  for  ought  that  appears,  be  followed  by  consequences  injuri- 
ous, in  the  course  of  Eternity,  both  to  the  character  of  the  Creator 
and  the  good  of  his  creatures.  The  motions  of  a  fly  are  capable 
of  terminating  the  most  important  human  life,  or  of  changing  all 
the  future  designs  of  a  man,  and  altering  the  character,  circum- 
stances, and  destiny,  of  his  descendants,  throughout  time  and  Eter- 
nity. Such  defects  may,  unless  prevented  by  him,  continually 
take  place  in  every  part  of  his  vast  kingdom.  It  is,  therefore,  in- 
dispensably necessary,  that  he  should  be  present  to  every  being, 
at  every  moment,  to  perceive,  and  regulate,  every  event ;  to  further 
every  part  of  his  infinite  designs ;  and  to  prevent  every  obstruction 
and  failure.  An  exact,  unremitted  attention,  on  his  part,  is  neces- 
sary to  the  greatest  and  to  the  least  alike ;  a  knowledge  intimate, 
entire,  and  perfect,  of  all  their  relations,  changes,  and  circum- 
stances. 

Of  this  attention,  this  consummate  knowledge,  the  presence  of 
God  is  the  real  foundation.  In  consequence  of  his  presence  in  all 
places,  he  sees,  that  every  thing  is  contained  in  its  own  proper 
sphere  of  being,  and  action;  and  discerns  every  approach  towards 
exposure,  and  towards  defect.  H^nre  his  great  work  is  always 


144  OMNIPRESENCE  AND  [SER.  VI. 

guarded,  advanced,  and  prospered.  In  this  world,  his  presence, 
attention  and  knowledge,  are  indispensable,  to  renew,  refine,  and 
strengthen  in  virtue,  the  souls  of  his  children ;  to  guide  them  in  the 
path  of  duty ;  to  relieve  their  distresses ;  to  supply  their  wants ; 
and  to  brighten  their  hopes  of  a  blessed  immortality. 

Equally  indispensable  is  it,  to  advance  the  general  cause  of  truth 
and  righteousness ;  to  befriend  his  Church  in  all  its  interests ;  to 
prevent  the  gates  of  hell  from  prevailing  against  it ;  to  confine  re- 
bellion within  the  destined  bounds ;  and  to  inflict  the  proper  judg- 
ments on  the  works  of  iniquity.  In  a  word,  his  presence  is  indis- 
pensable here,  to  bring  light  out  of  darkness,  order  out  of  confusion, 
and  good  out  of  evil. 

In  the  world  of  punishment  his  presence  is  equally  necessary,  to 
confine  the  prisoners  of  his  wrath ;  to  render  to  every  impenitent 
sinner  the  reward  due  to  his  crimes ;  to  teach  the  abominable  na- 
ture, and  the  deplorable  consequences,  of  sin ;  and  to  show  his 
unchangeable  hatred  of  iniquity. 

In  the  various  worlds,  where  virtue  and  happiness  reside,  he  is 
necessarily  present,  to  inspire,  invigorate,  and  quicken,  the  obedi- 
ence of  their  inhabitants  ;  to  distribute  the  innumerable  and  diver- 
sified rewards,  which  he  has  annexed  to  obedience  ;  and  cause  to 
arise  and  shine  the  endless  varieties  of  beauty  and  loveliness,  jrf 
which  that  happy  spirit  is  capable. 

In  Heaven,  the  brightest  and  best  of  those  worlds,  he  is  indis- 
pensably present,  to  perfect  that  glorious  system  of  virtue  and  hap- 
piness, which  he  has  ordained  through  the  mediation  of  his  Son, 
and  promised  to  all  the  Redeemed.  There  he  has  instituted  a  per- 
fect scheme  of  dispensations,  which  is  the  consummation,  and  the 
crown,  of  all  his  works.  There  every  inhabitant  receives,  and 
loves,  and  keeps,  his  own  place,  duties,  and  enjoyments  ;  and  con- 
secrates with  all  his  heart,  without  weariness,  and  without  end,  his 
exalted  faculties,  and  immortal  life,  to  the  sublime  purposes  of  glo- 
rifying his  Maker,  and  advancing  the  universal  good.  To  this  end. 
God  there  lives  in  every  being,  in  a  manner  wholly  peculiar ;  and 
diffuses  a  peculiarly  quickening  influence  through  every  object. 
Hence  the  River,  which  proceeds  from  his  throne,  is  styled  the  Wa- 
ter of  Life  ;  and  the  trees,  which  grow  on  its  banks,  bearing  twelve 
manner  of  fruits,  are  named  Trees  of  Life.  The  body  he  animates 
with  vigour,  youth,  and  beauty,  which  cannot  decay  :  the  mind  he 
informs  with  a  divine  and  supernal  quickening,  which  empowers  it 
to  advance  without  intermission,  and  with  incomprehensible  ce- 
lerity, in  knowledge,  virtue,  and  enjoyment.  In  that  world,  God 
unfolds  himself  in  infinite  diversities  of  beauty,  glory,  and  majesty; 
enables  them  to  see  eye  to  eye,  and  to  behold  his  face  in  righteous- 
ness. In  that  world  he  exhibits,  with  clear  and  unalterable  con- 
viction, that  the  great  work,  which  he  has  made,  the  system  of  dis- 
pensations, which  he  has  chosen,  is  a  perfect  work ;  a  system  of 
perfect  wisdom  and  goodness  ;  in  which  no  real  good  is  wanting, 


SER.  VI.]  OMNISCIENCE  OF  GOD.  145 

and  into  which  nothing,  which  upon  the  whole  is  evil,  is  admitted. 
Particularly,  he  manifests  the  transcendent  wonders  of  forgiving, 
redeeming,  and  sanctifying  love  ;  and  the  supreme  desirableness 
of  restoring,  through  the  Redeemer,  apostate  sinners  to  the  cha- 
racter and  privileges  of  the  children  of  God.  Here,  also,  he  un- 
folds in  a  perfect  manner  the  inherent  tendency  of  virtue  to  make 
Intelligent  minds  wiser,  better,  and  happier,  for  ever. 

It  is  hardly  necessary  to  remark,  that,  unless  God  were  present 
in  heaven,  all  these  divine  purposes  must  necessarily  fail  of  being 
accomplished. 

Secondly.  The  presence  of  God  is  equally  indispensable,  to  sup- 
ply the  innumerable  wants  of  his  creatures. 

In  every  other  world,  as  well  as  in  this,  every  creature  is  de- 
pendent on  God  for  life,  and  breath,  and  all  things.  Here,  as  we 
wrell  know,  all  creatures  wait  upon  God,  that  they  may  receive  their 
supplies  in  due  season.  That  which  he  giveth  them  they  gather :  he 
openeth  his  hand,  and  satisjleth  the  wants  of  every  living  thing.  He 
hideth  his  face ;  they  die,  and  return  to  their  dust.  These  wants 
are  endless  in  number,  kind,  and  degree  ;  exist  every  moment  in 
every  creature  ;  are  natural  and  spiritual ;  and  respect  alike  both 
time  §nd  Eternity.  When  God  gives,  creatures  receive  :  when  he 
withholds,  they  are  destitute.  Where  he  is  not,  where  he  gives  not, 
there  good  is  never  found.  But,  if  these  wants  are  to  be  supplied, 
they  must  be  known  ;  and,  to  know  them,  he  must  be  present. 
Hence  he  must  exist  in  every  place,  and  in  every  being. 

Thirdly.  His  presence  is  indispensable,  that  he  may  know  the  Mo- 
ral Characters  of  his  Intelligent  creatures. 

The  actions  of  Intelligent  beings  are  of  a  moral  nature  ;  or,  in 
other  words,  deserving  of  praise  or  blame,  reward  or  punishment. 
These  are  originated  in  the  soul;  and  in  the  soul  receive  their 
whole  moral  character.  Hence,  in  order  to  know  the  true  nature 
of  the  conduct  of  such  beings,  God  must  continually  reside  in  every 
soul,  to  discern  the  rising  motives,  the  commencing  affections,  and 
the  infant  designs  ;  to  trace  them  through  their  progress,  and  to 
witness  their  completion.  In  this  manner  he  searches  the  hearts, 
and  tries  the  reins ;  and  discerns,  intuitively,  the  moral  nature  of 
all  the  conduct.  All  words  he  is  present  to  hear,  and  all  actions 
to  behold.  In  this  manner  is  he  perfectly  qualified  to  perform, 
those  great  acts  of  governing  the  universe,  and  judging,  and  re- 
warding, his  Intelligent  creatures,  according  to  their  works. 

3dly.  From  the  Omniscience  and  Omnipresence  of  God  it  is  evi- 
dent, that  all  things  must  come  to  pass  either  by  his  choice,  or  per- 
mission. 

As  God  is  thus  ever  present  in  all  places,  and  to  all  things  ;  it  is 
impossible,  that  he  should  not  know  whatever  comes  to  pass,  or  is 
about  to  come  to  pass.  But  of  every  possible  thing  it  is  truly  said, 
that  its  existence  is,  upon  the  whole,  either  desirable  or  undesirable. 
If  it  be  desirable,  or  undesirable,  God  cannot  but  be  perfectly  ac- 

VOL.  I.  19 


146  OMNIPRESENCE  AND  [SER.  VI. 

quainted  with  its  true  nature,  in  either  case  ;  because  he  cannot 
fail  to  see  every  thing  as  it  is.  If  he  sees  any  thing  to  be,  upon 
the  whole,  desirable  ;  it  is  impossible,  that  he  should  not  choose  its 
existence ;  if  he  sees  it  to  be  undesirable ;  he  cannot  but  choose 
that  it  should  not  exist.  If  there  is  in  the  nature  of  things  a  foun- 
dation, for  preferring  the  existence  of  any  thing  to  its  non-exist- 
ence ;  he  cannot  fail  to  discern  this-  fact,  and  choose  accordingly, 
that  it  should  exist :  and  thus,  vice  versa.  Whatever  he  chooses 
should  not  exist,  cannot.  Whatever  he  chooses  should  exist,  must 
exist  of  course. 

The  same  things  are  equally  true,  of  the  time  and  place,  modes 
and  circumstances,  events  and  attributes,  in  connexion  with  which 
beings  exist,  as  of  the  beings  themselves  ;  for  there  is  nothing,  be- 
side his  choice,  which  could  originally  give  these,  or  any  of  them, 
birth.  If,  for  example,  it  has  appeared  to  him  good  to  endue  crea- 
tures, in  any  case,  with  such  powers,  as  constitute  an  efficiency 
properly  their  own,  and  permit  them  afterwards  to  accomplish  by 
this  efficiency  whatever  will  result  from  the  nature  and  tendency  of 
such  powers  ;  then  this  will  be  the  mode,  in  which  such  creatures 
will  exist,  and  act;  and  in  this  manner  all  those  things,  which  re- 
sult from  their  existence  and  action,  will  take  place.  Shouldhe,  at 
the  same  time,  see  it  to  be  desirable,  that  himself  should  exert  a 
controlling,  regulating,  coinciding,  or  assisting,  influence,  with  re- 
gard to  the  agency  of  such  beings ;  then  this  influence  will  for  the 
same  reason  be  exerted. 

But,  whatever  be  the  manner,  in  which  events  are  introduced 
into  existence,  whether  by  his  single,  immediate  agency,  or  by  the 
instrumentality  of  created  beings,  nothing  can  take  place,  which  is 
contrary  to,  or  aside  from,  his  choice,  or  permission  :  unless  some- 
thing can  escape  his  knowledge,  or  overcome  his  power. 

4thly.  It  is  evident,  from  what  has  been  said,  that  God  attends  to 
every  Individual  being,  and  his  concerns,  as  perfectly,  as  if  there 
were  no  other  being. 

Not  a  small  number  of  men,  and  among  them  many  Philoso- 
phers, and,  what  is  more  strange,  many  professed  Christians,  have 
believed,  and  taught,  that  God  cannot  be  supposed  to  attend  to  the 
concerns  of  Individuals  ;  but  that  he  regards  only  the  greater  af- 
fairs of  empires,  worlds,  and  systems. 

This  opinion  springs,  not  improbably,  from  three  sources  :  first, 
Want  of  examination :  secondly,  an  apprehension,  that  it  is  beneath 
the  dignity  of  God  to  regard  things  of  such  minuteness :  thirdly,  a 
dread  in  the  mind  of  such  attention,  on  the  part  of  God,  to  its  own 
concerns,  because  they  will  not  bear  divine  inspection. 

The  first  and  third  of  these  articles  need  no  comment.  The 
second  appears  to  have  arisen  from  the  strong  propensity  in  man 
to  think  God  almost,  if  not  altogether,  such  an  one  as  himself;  and 
is  fraught  with  the  rankest  absurdities.  If  it  is  beneath  the  dignity 
of  the  Godhead  to  regard  individuals  ;  how  much  more  was  it  be- 


SER.  VI.]  OMNISCIENCE  OF  GOD  J47 

neath  his  dignity  to  make  them  ?  The  end,  for  which  they  were 
made,  is  unquestionably  more  important  than  themselves,  who  were 
only  means  to  it ;  and  claims  proportionally  a  higher  regard.  In- 
dividuals also  compose  empires,  and  worlds,  and  systems.  If,  then, 
God  do  not  attend  to  the  concerns  of  individuals,  he  must  cease  of 
course  to  attend  to  those  of  empires,  worlds,  and  systems ;  since 
the  affairs  of  these  great  collections  of  rational  beings  are  only  ag- 
gregates, made  up  of  the  affairs  of  individuals. 

The  concerns  of  one  individual  often  constitute  the  hinge,  on 
which  all  the  great  concerns  of  empires  are  turned.  Thus  the 
concerns  of  Cyrus,  Alexander,  and  Casar,  changed  in  a  great  mea- 
sure the  situation  of  those  states,  of  which  they  were  sovereigns  ; 
and  put  a  new  face  on  a  great  part  of  the  habitable  Avorld.  Even 
the  conduct  of  Ra-cillac,  altered  in  a  great  measure  the  state,  not 
only  of  France,  but  of  Europe.  Nay,  from  an  early  period  of  their 
Republic,  the  state  of  the  whole  Roman  Empire,  and  consequently 
of  a  great  part  of  mankind  down  to  the  present  day,  was  essen- 
tially changed  by  the  cackling  of  a  goose. 

Again ;  God  created  all  individuals  for  certain  ends,  in  themselves 
good  and  desirable,  and  of  course  designed  by  him  to  be  accom- 
plished. But  these  ends  cannot  be  accomplished,  unless  his  Pro- 
vidence supply  the  powers  and  faculties,  and  regulate  all  the  ac- 
tions and  events,  necessary  to  their  accomplishment ;  and  would, 
therefore,  be  frustrated,  were  he  not  always  present,  and  always 
attentive  to  them,  for  these  purposes. 

Every  individual,  also,  is  a  part,  and  exactly  a  desirable,  proper, 
and  necessary  part,  of  the  great  work,  which  God  has  begun.  If 
then  one  should  fail,  the  whole  would  be  disordered  ;  and  conse- 
quences would  be  produced,  the  extent,  and  mischiefs  of  which,  no 
mind,  less  than  infinite,  could  comprehend. 

Each  of  these  arguments  refutes  this  doctrine.  But  we  need  not 
recur  to  them,  or  to  any  of  them,  for  this  refutation.  The  nature 
of  God  proves  the  doctrine  to  be  false.  He  is  every  where  pre- 
sent ;  and  is  all  eye,  all  ear,  all  consciousness.  Of  course  he  can- 
not but  attend  to  every  thing,  and  know  every  thing.  This  is  es- 
sentially, and  unchangeably,  his  character.  He  can  no  more  fail 
of  regarding  an  insect,  than  an  angel  ;  an  atom,  than  a  world.  As 
we,  when  our  ears  are  open,  cannot  but  hear;  when  our  eyes  are 
open,  cannot  but  see ;  when  our  minds  are  directed  to  any  object, 
cannot  but  perceive ;  so  God,  who  is  all  mind,  all  perception,  can- 
not but  perceive  all  things.  Among  all  things  he  cannot  but  per- 
ceive whatever  is  preferable,  or  upon  the  whole  desirable,  in  the 
least,  as  well  as  in  the  greatest ;  and  cannot,  without  denying  his 
nature,  fail  to  choose  its  existence,  rather  than  that,  to  which  it  is 
thus  preferable.  The  least,  also,  is  as  truly  necessary  and  indis- 
pensable to  the  whole,  as  the  greatest ;  and  cannot,  therefore,  fail 
to  be  chosen,  and  accomplished. 

Besides,  Experience  unanswerably  proves  the  doctrine  which  I 


148  OMNIPRESENCE  AND  [SER.  VI. 

have  asserted.  None  but  God  can  form,  or  preserve,  direct,  or  re- 
gulate, an  atom,  a  leaf,  a  mite,  or  an  insect,  any  more  than  an  an- 
gel, a  world,  or  the  Universe.  We  see  his  power,  wisdom,  presence, 
and  agency,  in  these  least  things,  as  truly,  and  as  constantly,  as  in 
the  greatest ;  and  so  clearly  discern  it  to  be  the  agency  of  an  infi- 
nite hand,  as  to  be  incapable,  when  we  open  our  eyes,  of  mistaking 
it  for  any  other.  In  perfect  harmony  with  these  observations,  the 
Scriptures  declare,  that  God  clothes  the  grass  of  the  field;  conti- 
nues the  life,  and  directs  the  death  of  sparrows  j  and  numbers  the  hairs 
of  our  heads.  What  employment  can,  according  to  the  opinions  of 
those  who  contend  against  this  doctrine,  be  less  suitable  than  these, 
to  the  dignity  of  God  ?  Yet  these,  he  has  been  pleased  to  declare, 
are  things,  about  which  he  is  employed.  The  truth  is,  this  universal 
attention  to  the  several  parts  of  the  Universe  is  infinitely  glorious 
to  his  character.  To  be  able  to  attend  to  the  infinite  multitude  of 
beings  and  events,  at  the  same,  and  at  all  times ;  to  render  an 
entire  regard  to  the  least,  without  lessening  at  all  the  attention  due 
to  the  greatest ;  to  be  able  to  see,  that  every  individual  continues 
in  his  proper  place  and  circumstances,  answering  the  proper  end 
of  his  being  ;  to  secure  in  this  manner  the  well-being  of  the  whole ; 
and  to  do  all  this  without  weariness,  or  confusion ;  is  to  possess 
the  highest  state  of  being,  of  dignity,  and  of  glory. 

5thly.  From  the  above  considerations,  how  solemn,  how  affecting^ 
does  our  own  existence  appear  ! 

This  use  of  the  doctrines,  contained  in  the  text,  is  made  parti- 
cularly, and  in  the  most  illustrious  manner,  by  David,  throughout 
the  psalm,  from  which  it  is  taken.  It  cannot,  therefore,  fail  to  be 
profitably  made  by  ourselves. 

From  the  observations  contained  in  the  preceding  part  of  this 
discourse,  it  is  evident,  that  we  are,  at  all  times,  and  in  all  places 
and  circumstances,  surrounded  by  God.  In  our  walks,  amuse- 
ments and  business,  at  home  and  abroad,  when  we  are  asleep 
and  when  we  are  awake,  God  is  with  us  as  really,  and  as  evidently 
as  we  are  with  each  other.  Every  thought  in  our  own  minds,  every 
word  on  our  tongues,  every  action  of  our  hands,  is  perfectly  naked 
to  his  all-seeing  eye.  Of  what  amazing  importance  is  it,  then,  that 
these  thoughts,  words,  and  actions,  be  acceptable  in  his  sight ;  be 
such,  as  we  should  be  Avilling  to  have  him  witness  ;  such,  as  he 
can  approve,  justify,  and  reward  !  Those  certainly  are  the  only 
wise,  the  only  prudent,  human  beings,  who  continually  remember 
this  great  truth  ;  and  who  at  all  times,  in  their  amusements  as  well 
as  in  their  serious  business,  say  in  their  hearts,  ThouGod  seestme. 
No  consideration  is  so  solemn,  so  affecting,  so  useful,  as  this. 
None  possesses  the  same  influence  to  restrain  the  hands,  or  the 
heart,  from  sin ;  to  produce,  preserve,  or  quicken,  obedience  ;  or  to 
awaken,  unceasingly,  the  most  profitable  attention  of  the  soul  to  its 
everlasting  welfare,  or  its  remembrance  of  that  awful  judgment, 
where  all  its  thoughts,  words,  and  actions,  will  be  displayed  in  the 


SER.  VI.]  OMNISCIENCE  OF  GOD.  14g 

light  of  God's  countenance,  and  become  the  reason,  and  the  measure, 
of  its  final  reward. 

On  the  contrary,  how  imprudent,  how  sottish,  how  delirious,  is 
the  conduct  of  him,  who  habitually  forgets  the  presence  of  God ;  of 
whom  it  is  truly  said  that  God  is  not  in  all  his  thoughts  ;  and  who, 
settled  upon  his  lees,  quietly  persuades  himself,  that  the  Lord  will  not 
do  good,  neither  will  the  Lord  do  evil.  This  man  has  either  negli- 
gently, or  intentionally,  removed  from  his  mind  the  chief  source  of 
virtuous  conduct,  the  well-spring  of  hope,  the  great  security  against 
temptation,  the  prime  preventive  of  sin.  He  is  left  unguarded, 
therefore,  in  circumstances  infinitely  dangerous ;  and  voluntarily 
exposes  himself  to  evils  of  infinite  magnitude.  Compared  with  this 
man,  the  prodigal,  who  causelessly  squanders  a  throne  and  an  em- 
pire, is  a  miser ;  and  the  soldier,  who,  when  the  enemy  surrounds  the 
citadel,  sleeps  at  his  post,  is  a  faithful  watchman. 

6thly.  Let  every  sinner  remember,  that  God  is  present  at  the  com- 
mission of  all  his  crimes. 

When  thoughts  of  rebellion,  profaneness,  and  ingratitude,  arise 
in  the  soul ;  when  thoughts  of  pride,  envy,  malice,  deceit,  injustice, 
and  cruelty  deform ;  and  when  thoughts  of  intemperance,  levity, 
and  lewdness,  debase  it;  then  God  is  in  the  polluted,  guilty  mind, 
searching  its  secret  chambers,  and  laying  open  to  the  full  sunshine 
all  the  hiding  places  of  iniquity. 

When  the  sinners,  who  are  in  this  house,  rise  up  in  rebellion 
against  their  Maker ;  when  you  murmur  against  his  government, 
lay  your  sins  to  his  charge,  impeach  his  justice,  mercy,  and  truth, 
and  wish  that  he  were  to  exist  and  rule  no  more  :  When  you  form 
impure,  unjust,  and  fraudulent  designs  ;  proceed  to  actions  of  vio- 
lence and  cruelty ;  and  become  stout-hearted,  and  therefore  emi- 
nently far  from  righteousness :  when  you  devise  false  doctrines 
and  systems,  to  lead  yourselves,  and  others,  astray ;  deceive  your- 
selves, with  arguments  formed  to  justify  sin,  and  flatter  conscience 
into  quiet  and  security :  when  you  oppose  the  truth  of  God ;  dis- 
honour his  name ;  revile  his  Son ;  grieve  his  Spirit ;  and  profane 
his  Sabbath  and  Sanctuary,  his  commands  and  ordinances  :  when 
finally,  you  ensnare,  pollute,  and  destroy,  others  as  well  as  your- 
selves, by  carrying  all  your  evil  designs  into  a  guilty  and  dreadful 
execution :  then,  however  you  may  imagine  yourselves  concealed 
by  the  shades  of  solitude,  or  the  curtains  of  midnight,  from  the 
view  of  every  eye,  God  is  present,  sees,  hears,  and  takes  an  ac- 
count of  all  your  thoughts,  words,  and  actions.  Then  His  eye,  as 
aflame  of  Jire,  lights  up  a  clear  and  searching  day  in  your  souls, 
and  around  your  steps;  and  shows  in  sun-beams  the  iniquities, 
which  you  devise,  utter,  and  perpetrate. 

7thly.  Let  every  Child  of  God  remember,  also,  that  hi&  Creator  is 
equally  present  with  all  his  conduct. 

The  Christian  may  be  in  his  own  view ;  he  may  be  in  fact ;  poor, 
ignorant,  little,  and  insignificant.     When  he  reviews  himself  he 


150  OMNIPRESENCE  AND  [SER.  VI. 

may  not  unnaturally  exclaim,  /  am  a  worm,  and  no  man :  when  he 
reviews  his  services,  he  may  pronounce  them  too  worthless  to  be 
remembered  of  God :  when  he  reviews  his  sins,  he  may  believe 
them  so  great,  as  to  cut  him  off  from  every  reasonable  hope  of  a 
share  in  the  divine  attention.  But,  notwithstanding  his  insignifi- 
cance, fears,  and  doubts,  he  is  not  forgotten  here  ;  and  will  not  be 
forgotten  in  the  day,  when  God  makes  up  his  jewels.  The  tears, 
which  he  has  shed  ;  the  prayers,  which  he  has  offered  up  ;  the  two 
mites,  which  he  has  consecrated  to  God ;  the  cup  of  cold  water, 
which  he  has  given  to  a  fellow  disciple  ;  were  neither  unnoticed  nor 
unregarded.  God  was  present,  when  each  act  of  humble  and  sin- 
cere obedience  was  performed  ;  marked  it  with  his  eye  ;  recorded 
it  in  his  book ;  and  will  acknowledge  it  at  the  final  day. 

From  this  constant,  kind,  and  merciful  regard  of  his  Maker,  no 
situation,  no  circumstances,  will  preclude  him,  even  for  a  moment. 
However  lowly,  however  solitary,  however  forgotten  of  mankind, 
his  course  through  life  may  be ;  himself  and  his  interests,  his  wants 
and  his  woes,  are  tenderly,  as  well  as  continually,  regarded  by  his 
God. 

In  seasons  of  sorrow,  of  sickness,  bereavement,  or  desertion ; 
when  he  has  lost  his  parents,  or  his  children  ;  or  is  forsaken  by  his 
former  friends  and  companions  :  when  the  world  begins  to  seem 
to  him  a  desert,  and  life  to  be  a  burden  :  God  is  then  at  hand,  his 
Father,  and  everlasting  Friend  ;  and  will  be  better  to  him  than  sons 
and  daughters.  The  Physician  of  the  body,  as  well  as  of  the  soul, 
will  administer  healing  to  his  diseased  frame ;  pour  the  balm  oi 
consolation  into  his  wounded  spirit ;  and  enable  him  to  say,  Why 
art  thou  cast  down,  O  my  soul !  and  why  art  thou  disquieted  within 
me  ?  Hope  thou  in  God  ;  for  I  shall  yet  praise  him,  who  is  the  health 
of  my  countenance,  and  my  God. 

When  those  around  him  become  hostile  to  his  character,  and  to 
his  religion  ;  when  he  himself  is  hated,  despised,  and  persecuted  : 
when  for  help  he  looks  through  the  world  in  vain,  and  is  ready  to 
sink  in  the  gulf  of  despair:  let  him  remember,  that  God  has  been 
present,  to  behold  all  his  sufferings  ;  and  will  effectually  guard  him 
from  every  fatal  evil.  He  may  indeed  be  persecuted,  but  he  will 
not  be  forsaken;  he  may  be  cast  down,  but  he  will  not  be  destroyed. 
Let  him  also  remember,  that  his  afflictions,  though  they  may  seem 
heavy,  are  but  for  a  moment,  and  are,  therefore,  really  light ;  and 
that  they  will  work  for  him  an  exceeding  and  eternal  weight  of  glory. 

In  seasons  of  temptation,  when  his  resolution  to  resist,  his  forti- 
tude to  endure,  his  patience  to  suffer,  his  wisdom  to  devise  means 
of  escape,  and  his  diligence  and  faithfulness  to  use  them,/«//  and  de- 
cline :  or  even  when,  immersed  in  sloth  and  security,  he  ceases  to 
watch  over  himself,  and  to  guard  against  impending  evil :  God  still 
is  present,  to  supply  all  his  wants ;  to  renew  his  vigour ;  to  support 
his  yielding  constancy  ;  to  awaken  in  him  new  vigilance ;  to  quicken 
in  him  a  contrite  sense  of  his  backsliding  ;  to  deliver  him  from  the 


SER.V1.]  OMNISCIENCE  OF  GOD  151 

unequal  contest ;  and  to  bless  him  with  returning  hope,  peace,  and 
safety. 

When  self-confidence,  self-flattery,  and  self-righteousness,  inflate, 
deform,  and  betray  him,  when  no  Christian  friend  is  near,  to  know, 
to  pity,  or  to  rescue  him  :  God,  even  then,  is  present,  to  humble,  to 
guide,  and  to  restore  him :  and  to  enable  him  to  find  a  safe  path 
over  the  otherwise  insurmountable  obstacles  to  his  continuance  in 
the  way  of  life. 

Does  he,  with  other  humble  followers  of  the  Redeemer,  mourn 
in  Zion  the  hidings  of  God's  face,  his  own  backslidings,  or  the  de- 
pression and  sufferings  of  his  fellow-christians  ;  and  feel,  as  if  both 
himself  and  the  Church  were  deserted  and  forgotten  ?  Let  him  re- 
member, that,  although  his  heavenly  Father  hath  smitten  him  for 
his  sins  with  a  rod,  and  for  his  iniquities  with  stripes  /  yet  his  cove- 
nant he  will  not  take  away,  nor  forget  his  mercy  ;  that  the  walls  of 
Zion  are  continually  before  him  ;  and  that  she  is  graven  on  the  palms 
of  his  hands  ;  that,  although  a  woman  may  forget  her  sucking  child, 
that  she  should  not  have  compassion  on  the  son  of  her  womb  ;  yet  will 
her  Redeemer  not  forget  his  Church  ;  and  that  He  will  keep  her  in 
the  hollow  of  his  hand,  and  preserve  her  as  the  apple  of  his  eye. 
Let  him  remember,  that  JEHOVAH  will  soon  lift  upon  him,  and  his 
fellow-saints,  the  light  of  his  countenance  ;  and  will  soon  appoint, 
unto  them  all,  beauty  for  ashes,  the  oil  of  joy  for  mourning,  and  the 
garment  of  praise  for  the  spirit  of  heaviness. 

Is  he  come  to  a  dying  bed  ?  Is  Eternity,  with  all  its  amazing 
scenes,  beginning  to  be  unveiled  ?  Is  his  final  trial  ready  to  com- 
mence ?  Is  his  account  even  now  to  be  given  ;  his  sentence  to  be 
pronounced  ;  and  his  endless  allotment  to  be  fixed  ?  Behold  on  the 
throne  of  Judgment  that  glorious  person,  who  has  promised,  that 
he  will  never  leave  him,  nor  forsake  him.  He  is  the  Judge,  by  whom 
he  is  to  be  tried  ;  the  Rewarder,  by  whom  his  destiny  is  to  be  fixed 
for  ever.  This  divine  Redeemer  will  now  remember  him  as  one  of 
those,  for  whom  he  died ;  as  one  of  those,  for  whom  he  has  made 
unceasing  intercession  before  the  throne  of  the  Majesty  in  the  Hea- 
vens. 

8thly.  JVliat  an  affecting  and  amazing  display  mill  be  made  of  the 
Omniscience  of  God,  at  the  last  Judgment! 

On  this  solemn  day,  all  mankind  will  be  judged  according  to  the 
deeds  done  in  the  body.  That  these  may  be  the  foundation  of  the 
righteous  judgment  of  God,  it  is  indispensable,  that  they  should  be 
known  clearly  and  certainly  :  the  sins,  together  with  all  their  ag- 
gravations and  palliations  ;  the  virtues,  with  all  their  diminutions 
and  enhancements.  To  the  same  end  it  is  equally  necessary,  that 
the  system  of  retribution  should  also  be  perfectly  comprehended ; 
so  that  every  administration  of  reward,  both  to  the  righteous  and 
the  wicked,  should,  throughout  Eternity,  be  measured  out  to  each 
individual  exactly  as  his  whole  character  demands.  Of  course, 
the  knowledge,  which  will  here  be  indispensable,  will  be  a  perfect 


152  OMNIPRESENCE   &c.  [SER.  VI, 

comprehension  of  this  system,  together  with  all  the  moral  conduct, 
and  all  the  circumstances,  of  the  innumerable  beings,  who  will  be 
judged.  The  display  of  this  knowledge,  it  is  evident,  will  be  the 
greatest  display  announced  by  the  Scriptures,  and  infinitely  greater 
than  any  other,  conceivable  by  the  human  mind.  This  display  will 
be,  also,  far  more  affecting  than  any  other  :  for  on  it  will  depend 
all  the  immortal  concerns  of  the  innumerable  children  of  Adam. 
Yet  such  a  display  will  certainly  be  made,  to  such  an  extent,  as  to 
exhibit  God  in  the  character  of  an  upright  judge,  an  impartial  dis- 
penser of  good  and  evil  to  his  creatures  ;  as  to  stop  every  mouth, 
and  force  every  heart  to  confess,  that  he  is  just  when  he  judgeth, 
and  clear  when  he  condemneth. 

What  manifestations  of  the  human  character  will  then  be  made  ! 
How  different  will  be  the  appearance,  which  pride,  ambition,  and 
avarice,  sloth,  lust,  and  intemperance,  will  wear  in  the  sight  of  God, 
in  the  sight  of  the  assembled  universe,  and  in  the  sight  of  those, 
who  have  yielded  themselves  up  to  these  evil  passions,  from  that, 
which  they  have  customarily  worn  in  the  present  world.  How  low 
will  the  haughty  man  be  bowed  down  !  How  will  the  splendour  of 
power  and  conquest  set  in  darkness !  How  will  the  golden  moun- 
tains of  opulence  melt  away,  and  leave  the  dreaming  possessor 
poor,  and  naked,  and  miserable,  and  in  want  of  all  things.  How 
will  the  sensualist  awake  out  of  his  momentary  vision  of  pleasure, 
and  find  it  all  changed  to  vanity  and  vexation  of  spirit !  How  little, 
in  innumerable  instances,  will  the  worldly  great  then  appear  !  How 
contemptible  the  renowned !  How  weak  the  powerful!  How  fool- 
ish the  wise  men,  and  disputers,  of  this  world!  On  the  contrary, 
with  what  confidence  and  joy  will  the  poor,  despised,  humble  Chris- 
tian lift  up  his  head,  and  take  his  proper  place  in  the  great  scale  of 
being,  because  he  beholds  his  redemption  arrived!  Here,  first, 
his  character  will  be  openly  acknowledged,  and  his  worth  confess- 
ed. Last  in  the  present  world,  he  will  be  numbered  among  the 
first  in  the  world  to  come.  A  feeble,  faded,  half  extinguished  lamp 
on  this  side  of  the  grave,  he  will  shine  forth  as  the  sun  in  the  king- 
dom of  his  Father. 

How  differently  will  our  own  characters  appear  from  what  we 
imagine  them  to  be,  during  our  present  life.  Here  most  of  our  sins 
are  forgotten ;  there  they  are  all  recorded  in  the  book  of  Go'd's 
remembrance.  Here  vast  multitudes  of  them  are  concealed ;  there 
they  will  all  be  displayed  in  the  open  day.  Here  they  are  often 
mistaken  by  self-flattery  for  virtues ;  there  they  will  be  irresistibly 
seen  in  all  their  native  deformity.  How  delightful  will  it  then  be 
to  find,  that  they  have  been  blotted  out  by  the  divine  mercy  as  a 
thick  cloud  ;  that  they  have  been  expiated  by  the  blood  of  the  Re- 
deemer !  What  a  consolation,  what  transport,  will  it  be  to  find,  that, 
numerous  and  great  as  our  iniquities  have  been,  yet  our  whole  cha- 
racter was  such  in  the  eye  of  the  heart-searching  God,  as  to  enti- 
tle us,  through  the  merits  of  Christ,  to  a  reward  of  endless  life  and 
glory ! 


SERMON  VII. 

OMNIPOTENCE  AND  INDEPENDENCE  OF  GOD. 

GENESIS  xvii.    1. — /  am  the  Almighty  God. 

IN  my  last  discourse,  I  considered  the  Omnipresence  and  Omni- 
science of  God.  The  next  subject  in  the  natural  order  of  discus- 
sion is  his  Almighty  Power. 

In  the  text,  this  attribute  is  asserted  directly  by  God  himself  to 
Abraham,  when  he  renewed  with  him  the  covenant  of  grace,  and 
instituted  the  sacrament  of  circumcision.  In  a  manner  equally  ex- 
plicit, are  similar  declarations  made  throughout  every  part  of  the 
Scriptures. 

The  Omnipotence  of  God  is,  also,  easily  demonstrated  by  Rea- 
son; so  easily,  that  no  divine  attribute  has,  perhaps,  been  so  strongly 
realized,  or  generally  acknowledged.  So  general  is  this  acknow- 
ledgment, that  a  sober  attempt  to  persuade  a  Christian  audience  of 
the  truth  of  this  doctrine,  would  be  scarcely  considered  as  serious, 
or  as  compatible  with  the  dictates  of  good  sense.  An  attempt  to 
impress  this  doctrine  on  the  mind  is  not,  however,  liable  to  the  same 
objections,  nor  indeed  to  any  objection.  It  cannot  but  be  a  pro- 
fitable employment  to  examine,  briefly,  several  things,  in  which 
we  find  the  most  striking  displays  of  this  perfection.  To  such  an 
examination  I  shall,  therefore,  proceed ;  and  observe, 

I.  That  the  power  of  God  is  gloriously  manifested  in  the  work  of 
Creation. 

Creation  may  be  defined,  the  production  of  existence  where 
nothing  was  before.  The  power,  displayed  in  the  act  of  creating, 
not  only  exceeds  all  finite  comprehension,  but  is  plainly  so  great, 
as  to  exclude  every  rational  limitation.  It  is  impossible  to  believe, 
that  the  power,  which  originally  gives  existence,  cannot  do  any 
thing,  and  every  thing,  which  in  its  own  nature  is  capable  of  being 
done ;  or,  in  other  words,  every  thing,  the  doing  of  which  involves 
not  a  contradiction.  When  we  contemplate  creative  power ;  we 
neither  attempt,  nor  pretend,  to  form  any  estimate  of  its  extent ; 
but  are  lost  in  wonder  and  amazement  at  the  character  of  him,  who 
gives  being  wherever  he  pleases. 

On  the  simple  act  of  creating,  however,  it  is  not  easy  for  such 
minds,  as  ours,  to  dwell.  A  single  glance  of  the  mind  makes  us 
possessed  of  all,  which  we  know  concerning  this  effort  of  Omnipo- 
tence, as  it  is  in  itself.  But  there  are  several  things,  relative  to  the 
effects  which  it  produces,  capable  of  mightily  enhancing  our  ideas 
concerning  this  astonishing  exertion  of  power.  Of  this  nature  is, 
in  the 

VOL.  I.  20 


154  OMNIPOTENCE  AND  [SER.  VII. 

1st.  place,  The  -easiness  and  multitude  of  the  things  which  were 
created. 

The  world,  which  we  inhabit,  is  itself  a  vast  and  amazing  work. 
The  great  divisions  of  Land  and  Water;  the  Continents  and  Oceans, 
into  which  it  is  distributed ;  nay,  the  Mountains  and  Plains,  the 
Lakes  and  Rivers,  with  which  it  is  magnificently  adorned ;  are, 
severally,  sufficiently  wonderful  and  affecting  to  fill  our  minds,  and 
to  engross  all  the  power  of  Contemplation.  Nor  are  our  thoughts 
less  deeply  interested  by  the  vast  multitude  of  plants,  trees,  and 
animals,  with  which  every  part  of  the  Globe  is  stored  at  every 
period  of  time.  All  these,  also,  rise  and  fall  in  an  uninterrupted 
succession.  When  one  perishes,  another  immediately  succeeds. 
No  blank  is  permitted,  and  no  vacuity  found  :  but  creating  energy, 
always  operating,  produces  a  continual  renovation  of  that  which  is 
lost. 

When  we  lift  up  our  eyes  to  the  Heavens,  we  are  still  more 
amazed  at  the  sight  of  many  such  worlds,  composing  the  planetary 
system.  The  Comets,  which  surround  our  Sun,  greatly  increase 
our  amazement  by  their  numbers,  the  velocity  of  their  motions,  and 
the  inconceivable  extent  of  their  circuits.  It  is  still  more  enhanced 
by  the  union  of  these  numerous  worlds  in  one  vast  system,  con- 
nected by  a  common  centre,  and  revolving  round  that  centre  with 
a  harmony,  and  splendour,  worthy  of  a  God. 

But  this  system,  great  and  wonderful  as  it  is,  is  a  mere  speck, 
compared  with  the  real  extent  of  the  Creation.  Satisfactory  evi- 
dence exists,  that  every  star,  which  twinkles  in  the  firmament,  is  no 
other  than  a  Sun,  a  world  of  light,  surrounded  by  its  own  attendant 
planets,  formed  into  a  system  similar  to  ours.  Forty-five  thousand 
such  stars  have  been  counted,  by  the  aid  of  the  Hcrschcllian  Tele- 
scope, in  so  small  a  part  of  the  Heavens,  that,  supposing  this  part  to 
be  sown  no  thicker  than  the  rest,  the  same  Telescope  would  reach  at 
least  seventy-five  millions  in  the  whole  sphere.  By  means  of  new 
improvements  in  the  same  optical  instrument,  they  have  been  found 
to  be  numerous  to  a  degree  still  more  astonishing.  Every  one  of 
these  is,  in  my  view,  rationally  concluded  to  be  the  Sun,  and  Centre, 
of  a  system  of  planetary  and  cometary  worlds.  Beyond  this,  I 
think  it  not  at  all  improbable,  that,  were  we  transported  to  the 
most  distant  of  the  visible  stars,  we  should  find  there  a  firmament 
expanding  over  our  heads,  studded  in  the  same  manner  with  stars 
innumerable.  Nay,  were  we  to  repeat  the  same  flight,  and  be 
again  wafted  through  the  same  distance,  it  is  not  improbable,  that 
we  should  behold  a  new  repetition  of  the  same  sublimity  and  glory. 
In  this  manner  immensity  appears,  in  a  sense,  to  be  peopled  with 
worlds  innumerable,  constituting  the  boundless  empire  of  Jehovah. 
How  amazing,  then,  must  be  the  power  and  greatness  of  Him,  who 
not  only  telleth  the  number  of  the  stars,  and  calleth  them  all  by  their 
names,  but  with  a  word  spoke  them  all  into  being. 

2dly.  The  peculiar  nature  and  splendour  of  many  of  these  works 
strongly  impress  on  our  minds  the  greatness  of  creating  power. 


SER.  VII. J  INDEPENDENCE  OF  GOD.  J55 

Of  this  nature  are  all  those  vast  works  in  the  Heavens,  which  I 
have  mentioned  under  the  last  head.  To  single  out  one  of  them ; 
how  glorious  a  work  is  the  Sun !  Of  what  astonishing  dimensions ! 
Of  what  wonderful  attraction !  Possessed  of  what  supreme,  un- 
changeable, and  apparently  immortal  glory !  Of  what  perpetual, 
and  incomprehensible  influence  on  the  world,  which  we  inhabit : 
not  only  causing  it  to  move  around  its  orbit  with  inconceivable 
rapidity,  but  producing,  over  its  extensive  surface,  warmth  and 
beauty,  life  and  activity,  comfort  and  joy,  in  all  the  millions  of  be- 
ings, by  which  it  is  inhabited ! 

Magnificent,  however,  as  this  object  is,  one  mind  is  a  more  wonder- 
ful, more  important,  more  illustrious  display  of  creating  power,  than 
the  whole  inanimate  universe.  Suns  with  all  their  greatness  and 
glory  are  still  without  life,  without  consciousness,  without  enjoyment; 
incapable,  in  themselves,  of  action,  knowledge,  virtue,  or  voluntary 
usefulness.  A  mind,  on  the  contrary,  is  possessed  of  all  these 
exalted  powers,  and  is  capable  of  possessing  all  these  sublime  at- 
tributes. A  mind  can  know,  love,  and  glorify,  its  Creator ;  can  be 
instamped  with  his  image,  and  adorned  with  his  beauty  and  loveli- 
ness ;  and  can  appear  desirable  and  delightful  to  his  eye.  It  can 
reflect,  as  a  mirror,  the  glory  of  the  Lord,  (for  so  ought  the  passage* 
to  be  translated)  and  be  changed  into  the  same  image,  from  glory  to 
glory,  as  by  the  Spirit  of  the  Lord.  It  can  love,  and  bless,  its  fel- 
low-minds ;  be  loved,  and  blessed,  by  them ;  and  become  an  useful 
and  honourable  instrument  of  advancing  endlessly  the  universal 
good  of  the  intelligent  kingdom.  In  all  these  glorious  attainments 
it  can  advance  with  an  unceasing  progress  throughout  Eternity. 
In  this  progress,  it  can  rise  to  the  heights,  where  angels  now  dwell ; 
and,  passing  those  heights,  can  ascend  higher,  and  higher,  till,  in 
the  distant  ages  of  endless  being,  it  shall  look  down  on  the  most 
exalted  created  excellence,  which  now  exists,  as  the  mere  dawn- 
ings  of  infantine  intelligence.  Worlds  and  Suns  were  created  for 
the  use  of  minds ;  but  minds  were  created  for  the  use  of  God. 

3dly.  The  same  impressions  are  strongly  made,  when  we  regard 
God  as  the  Author  of  life. 

The  communication  of  life  is  a  creative  act,  entirely,  and  illus- 
triously, superior  to  the  mere  communication  of  existence.  In  the 
wonderful  power,  manifested  in  this  communication,  the  glory  of 
God,  in  the  character  of  the  Creator,  is  pre-eminently  displayed. 
Accordingly  the  living  God,  and  the  living  Father  ;  that  is,  the  God, 
who  has  life,  originally,  and  independently,  in  himself,  and  is  the 
source  of  it  to  all  living  beings  ;  are  titles,  chosen  to  unfold  espe- 
cially the  glory  of  the  Divine  nature.  In  the  same  manner,  also, 
our  Saviour  challenges  this  wonderful  attribute  to  himself,  as  a 
direct  and  unquestionable  proof  of  his  divinity.  As  the  Father, 
saith  he,  hath  life  in  himself,  so  hath  he  given  to  the  Son  to  have  life 
in  himself.  As  the  Father  raiseth  up  the  dead,  and  quickencth  ;  even 

*  2  Cor.  iii.  18. 


156  OMNIPOTENCE  AND  [SER.  VII. 

so  the  Son  qwekeneth  whom  he  will.  In  the  same  manner,  it  is  else- 
where said.  It  is  the  Spirit,  that  quickeneth. 

The  possession  of  life  confers  on  every  thing,  which  is  the  sub- 
ject of  it,  a  distinction,  by  which  it  is  raised  at  once  above  all  in- 
animate matter.  Even  Vegetables,  of  which  life  is  predicated  in  a 
figurative  sense  only,  derive  from  it  a  total  superiority  to  all  those 
beings,  which  are  found  in  the  mineral  Kingdom.  Animal  life, 
which  is  life  in  its  humblest  degree,  raises  the  being,  in  whom  it 
exists,  totally  above  all  those  things,  which  are  not  animated,  by 
making  them,  at  once,  objects  on  which  the  emotions  of  the  soul 
may  be  employed,  and  subjects  of  pleasure  or  pain,  happiness  or 
misery.  Of  these  great  distinctions,  every  one  knows,  no  part  of 
the  mineral  or  vegetable  world  is  susceptible. 

Rational  life  is  an  attribute,  of  importance  and  distinction  far 
higher  still ;  and  is  the  most  wonderful  display  of  the  divine  ener- 
gy, which  the  Universe  contains.  Indeed,  it  is  in  a  sense  the  end, 
for  which  all  things  else  were  created,  and  without  which  there  is  no 
probability,  that  they  would  ever  have  been.  In  exact  accordance 
with  the  views,  which  I. have  expressed  on  this  subject,  we  find  a 
peculiar  attention  rendered  to  it  by  God,  in  the  creation  of  Man. 
Other  things  had  been  called  into  being,  antecedently  to  this  event ; 
and  Man,  as  the  most  important  of  all  terrestrial  beings,  and  the 
end,  for  which  they  were  made,  was  reserved  to  be  the  closing 
work.  The  World,  his  magnificent  habitation,  was  finished,  before 
the  Tenant  was  formed,  by  whom  it  was  to  be  occupied.  Then 
God  held  a  solemn  consultation  on  this  new  and  interesting  work, 
and  said,  Let  us  make  man  in  our  own  image,  after  our  likeness. 
This  consultation,  holden  by  the  Persons  of  the  Godhead  on  the 
subject  of  communicating  rational  life,  plainly  and  affectingly  de- 
clares it  to  be  a  higher  and  more  noble  object  of  divine  power,  than 
all  those  which  had  preceded.  From  this  pre-eminent  importance 
it  arises,  that  the  termination  of  it,  usually  denominated  annihila- 
tion, is  in  the  view  of  the  mind,  invested  with  intense  gloom,  and 
the  deepest  horror  ;  and  that  immortality,  or  the  endless  continu- 
ance of  rational  life,  is  an  object  always  encircled  with  radiance, 
and  regarded  with  exultation  and  rapture. 

4thly.  The  manner,  in  which  the  Scriptures  exhibit  the  work  of 
Creation  as  being  performed,  most  forcibly  impresses  on  our  minds 
the  greatness  of  Creating  power. 

The  greatness  of  power  is  discerned  not  only  in  the  magnitude 
of  the  effects  which  it  produces ;  but  in  the  ease,  also,  with  which 
they  are  produced.  In  this  we  are  led  rationally  and  indeed  irre- 
sistibly, to  discern,  that  the  whole  of  the  power  possessed  is  not 
exerted ;  and  that  other  and  greater  effects  would,  of  course,  spring 
from  superior  efforts,  of  which  the  same  power  is  obviously  capa- 
ble. When  God  created  the  Heavens  and  the  Earth,  he  said,  Let 
there  be  light :  Let  there  be  a  Firmament :  Let  the  waters  be  gathered 
into  one  place  /  and  Let  the  dry  land  appear.  All  these  and  other 


SER.  VII.]  INDEPENDENCE  OF  GOD.  157 

similar  commands  were  exactly,  and  instantaneously,  obeyed.  In 
a  moment,  Light  invested  the  world ;  the  firmament  arched  above 
it ;  the  waters  rolled  backward  into  their  bed ;  the  dry  land  heaved ; 
and  the  mountains  lifted  their  heads  towards  Heaven.  The  World 
with  all  its  furniture  and  inhabitants,  the  Heavens  with  all  their 
magnificence,  arose  out  of  nothing,  at  a  command.  How  superior 
to  all  finite  comprehension  must  be  the  power  of  Him,  who  spake, 
and  this  stupendous  work  was  done. 

II.  The  Omnipotence  of  God  is  divinely  displayed  in  the  Govern- 
ment of  all  things. 

The  existence,  and  attributes,  which  God  has  given  to  all  beings, 
He  only  can  continue.  He  only  holds  together  the  innumerable 
atoms,  which  compose  the  innumerable  material  forms,  found  in  the 
Universe ;  the  plants  and  trees,  the  hills  and  mountains,  the 
rivers  and  oceans.  His  power  is  the  only  bond,  by  which  worlds 
are  bound  ;  or  by  which  they  are  united  in  the  planetary  systems. 
This  Union,  this  continuance  of  their  being,  is  both  an  effect,  and 
a  proof,  of  the  same  energy,  from  which  they  were  all  originally 
derived.  The  same  energy  upholds  all  their  attributes,  and  con- 
ducts all  their  operations. 

These  beings  are  endless  in  their  multitude,  immensely  distant 
in  times  and  places,  wonderful,  often, in  their  greatness  and  impor- 
tance, and  to  finite  minds  innumerable  in  their  diversities.  All, 
also,  are  parts  of  one  vast  and  perfect  whole ;  to  the  perfection  of 
which,  each,  in  its  appointed  place  and  time,  is  indispensably  ne- 
cessary. What  a  power  must  that  be,  which,  at  one  and  the  same 
moment,  works  in  every  vegetable  and  animal  system  in  this  great 
world ;  which  upholds,  quickens,  and  invigorates,  every  mind ; 
which,  at  the  same  moment,  also,  acts  in  the  same  efficacious  man- 
ner in  every  part  of  the  solar  system,  and  of  all  the  other  systems 
which  compose  the  Universe !  What  must  be  the  power  of  Him, 
who  sends  abroad,  every  moment,  immense  oceans  of  light  from 
the  Sun,  and  innumerable  such  oceans  from  the  Stars ;  who  holds 
all  worlds  in  the  hollow  of  his  hand,  retains  them  exactly  in  their 
places,  and  rolls  them  through  the  fields  of  Ether  with  unceasing, 
most  rapid,  and  at  the  same  time  perfectly  harmonious  motions  ; 
and  who,  thus  accomplishing  every  purpose  for  which  they  were 
made,  prevents  the  least  disturbance,  error,  or  imperfection. 

III.  The  Omnipotence  of  God  is  strongly  impressed  on  our  minds 
by  the  consideration,  that  it  is  unaltered  and  undecaying. 

These  mighty  exertions  have  been  already  made  through  many 
thousand  years :  still  they  are  perfectly  made.  They  are  made 
without  intermission,  rest,  or  relaxation.  From  century  to  century 
the  energy  operates  night  and  day ;  and  operates  now  with  the  same 
force  and  effect,  as  at  the  beginning.  Everywhere  it  is  seen ;  and 
is  seen -every  where  to  be  the  same.  It  is,  therefore,  wholly  un- 
spent ;  and  plainly  incapable  of  being  spent,  or  diminished. 

In  this  wonderful  fact  is  exhibited  unanswerable  proof  of  that 


1 58  OMNIPOTENCE  AND  [SER.  VII 

sublime  declaration  of  the  Prophet :  Hast  thou  not  known,  hast  thou 
not  heard,  that  the  Everlasting  God,  JEHOVAH,  the  Creator  of  the 
ends  of  the  Earth,  fainteth  not,  neither  is  weary  ? 

REMARKS. 

From  this  doctrine  we  learn,  in  the 

1st.  place,  that  God  is  absolutely  independent. 

By  the  absolute  independence  of  God  I  intend,  that  he  needs, 
and  can  need,  nothing  to  render  his  ability,  either  to  do,  or  to  enjoy, 
whatever  he  pleases,  greater  or  more  perfect ;  but  that  he  possesses, 
in  and  of  himself,  all  possible  ability  for  both  these  purposes ;  so 
that  his  desires  can  never  be  opposed,  nor  his  designs  frustrated, 
either  from  want  of  knowledge  to  discern,  or  power  to  accomplish, 
whatever  is  desirable,  or  useful.  The  proof  of  this  Independence 
is  complete,  in  the  account  which  has  been  given  of  the  Omnipre- 
sence, Omniscience,  and  Omnipotence,  of  God.  He,  who  contrived, 
who  created,  and  who  governs,  all  things,  can  contrive,  create,  and 
do,  whatever  involves  not  a  contradiction.  He  must,  therefore, 
have  all  good  in  his  power,  and  possession  ;  and  can  plainly 
need,  and  receive,  nothing.  Every  created  thing  he  made,  and  gave 
it  just  such  attributes  as  he  pleased.  Every  thing  continues  in  ex- 
istence for  just  such  a  time,  and  in  just  such  a  state,  as  he  chooses  ; 
and  operates  in  that  manner  only,  which  is  prescribed,  or  permitted, 
by  him.  Nothing  therefore  can  do,  or  be,  what  is,  on  the  whole, 
contrary  to  his  choice.  Of  course  He  cannot  be  disappointed  of 
any  purpose,  unless  we  were  to  suppose  him  pleased  to  be  disap- 
pointed ;  a  self-contradiction  too  manifest  to  be  admitted  even  by 
a  child.  According  to  this  scheme  he  says  of  himself,  My  counsel 
shall  stand,  and  I  will  do  all  my  pleasure.*  And  again,  He  doth  ac- 
cording to  his  will  in  the  army  of  heaven,  and  among  the  Inhabitants 
of  the  earth  /  and  none  can  stay  his  hand,  or  say  unto  him,  What 
doest  thou  ? 

2dly.  By  this  perfection,  God  is  eminently  qualified  for  the  go- 
vernment of  all  things.  From  what  has  already  been  said  of  the 
manifestation  of  this  divine  attribute  in  the  government  of  the  uni- 
verse, we  cannot  but  perceive,  that  to  this  purpose  the  Omnipo- 
tence of  God  is  indispensable.  The  same  power,  which  formed 
this  vast  machine,  is  absolutely  necessary  to  continue  in  their  pro- 
per places  the  several  parts  ;  and  to  conduct  the  operations  of  the 
whole  to  the  ends,  which  they  are  destined  to  accomplish.  By  this 
attribute  only  is  God  able  to  prevent  all  disorder  and  decay,  and 
to  frustrate  all  opposition.  Many  of  the  Intelligent  creatures,  which 
he  has  made,  are  possessed  of  such  powers,  as,  if  uncontrolled  by 
him,  might  occasion  important  obstructions  to  the  progress  of  many 
parts  of  his  great  kingdom,  and  a  consequent  frustration,  or  pre- 
vention, of  many  of  his  designs.  The  mischiefs  and  miseries, 

*  See  Isaiah  xlvi.  10,  and  Dan.  iv.  35. 


SER.  VII.  J  INDEPENDENCE  OF  GOD.  j59 

which,  in  the  course  of  Eternity,  might  be  introduced  into  the  Uni- 
verse, might  easily  exceed  all  finite  estimation.  But  to  every  one 
of  these  beings  He  is  able  to  say,  and  actually  says,  as  he  said,  in 
ancient  times,  to  the  restless  ocean,  Hitherto  shalt  thou  come,  but 
no  further. 

In  the  same  manner  he  is  infinitely  able,  also,  to  furnish  all 
beings,  animated  and  inanimate,  rational  and  irrational,  with  that 
energy,  by  which  they  operate  to  the  unceasing  promotion  of  the  infi- 
nite good,  which  he  has  begun  to  accomplish.  The  Kingdom  oi 
God  is  a  kingdom  of  means.  With  infinite  wisdom  and  benignity 
he  has  chosen  to  adorn  his  Intelligent  creatures  with  such  faculties, 
as  enable  them  to  become  subordinate  agents  in  the  great  system, 
to  coincide  voluntarily  with  him  in  the  furtherance  of  his  perfect 
designs ;  and  thus  to  sustain  the  character  of  moral  excellence, 
and  become  lovely  in  his  sight.  Even  the  inanimate  world,  as  a 
passive  instrument  in  his  hands,  and  theirs,  of  promoting  the  same 
designs,  claims,  in  this  manner,  a  species  of  inferior,  but  real,  im- 
portance, and  shows  forth  the  praise  of  its  divine  Author.  But  all 
the  powers  and  faculties,  by  which  his  creatures  perform  the  re- 
spective parts  allotted  to  them,  are  continued,  as  well  as  given, 
by  his  Omnipotence,  which  in  this  manner  is  every  where  glorified; 
and  is  every  where  the  Rock,  on  which  is  founded  the  great  build- 
ing of  the  Universe. 

As  God,  by  his  Omniscience  and  Omnipotence,  is  possessed  of 
a  complete  sufficiency  for  the  accomplishment  of  all  his  pleasure, 
and  thus  rendered  absolutely  Independent ;  it  is  evident,  that  he 
must  be  infinitely  removed  from  all  fear,  on  the  one  hand,  and  from 
all  favouriteism,  on  the  other.  From  the  former  of  these  conside- 
rations it  is  certain,  that  he  cannot  in  any  degree  be  deterred  from 
the  performance  of  any  thing,  which  is  right  and  good;  and 
from  the  other,  that  he  cannot  possibly  be  allured  to  the  produc- 
tion of  any  thing  which  is  wrong,  or  injurious  to  his  creatures.  To 
him,  who  is  raised  above  all  actual  and  possible  want,  who  can 
do  what  he  pleases,  and  has,  therefore,  every  thing  in  his  posses- 
sion, unchangeably  and  eternally,  there  can  be  no  private,  partial 
interest ;  no  conceivable  prejudice  ;  no  bias,  no  undue  regard, 
towards  any  being.  His  views,  and  his  conduct,  alike,  must  be 
impartial ;  public ;  founded  on  the  real  state  of  things  ;  and  direct- 
ed towards  all  beings  according  to  their  proper  character  and  real 
desert.  His  creatures  can  plainly  present  no  motive  to  Him  to 
depart  from  that  course  of  conduct,  which  in  His  view  is  wise  and 
good.  Here,  then,  in  the  character,  and  circumstances,  of  the 
Deity,  an  immoveable  foundation  is  laid  for  universal,  perfect,  and 
glorious  Rectitude. 

From  the  Omnipotence  of  God,  also,  is  derived  that  awful  cha- 
racter, regarded  by  sinful  beings  with  supreme  dread,  and  by  vir- 
tuous ones  with  supreme  reverence.  Intelligent  beings  are  govern- 
ed only  by  motives.  In  this  attribute,  especially  as  inseparably 


160  OMNIPOTENCE  AND  [SER    VII 

connected  with  Omniscience,  all  such  beings  find  most  solemn  and 
cogent  motives  to  fear  that  glorious  and  fearful  name,  JEHOVAH 
their  GOD  ;  to  be  terrified  at  the  thought  of  sinning  against  him ;  to 
tremble  at  the  effects  of  his  anger  ;  and  to  abstain  from  rebellion 
against  his  government.  Here  the  Righteous  find  the  strongest  mo- 
tives to  resist  temptation  ;  and  the  wicked,  to  return  to  their  duty. 
A  powerless  God,  however  lovely  and  excellent,  could  neither  de- 
fend his  own  honour,  nor  protect  his  creatures,  however  dutiful, 
from  injustice  and  ruin.  To  a  Ruler  of  free  agents,  therefore, 
Power  is  indispensable  for  the  support  of  his  own  dignity,  and  the 
safety  and  peace  of  his  subjects.  To  the  Ruler  of  all  free  agents, 
Omnipotence  is  indispensable  for  the  perfect  establishment  of  his 
infinite  glory,  and  the  obedience  and  consequent  happiness  of  his 
immense  and  eternal  Kingdom. 

3dly.  How  terrible  an  enemy  to  obstinate  and  impenitent  sinners 
is  an  Omnipotent  God! 

I  love  them  that  love  me,  and  will  cause  them  that  love  me  to  in- 
herit substance  ;  /  will  render  vengeance  to  mine  enemies,  and  re- 
ward them  that  hate  me ;  is  language,  completely  descriptive  of 
the  designs  and  dispensations  of  JEHOVAH,  towards  his  rational 
creatures.  This  is  the  only  exhibition  of  the  divine  government  in 
the  Scriptures  :  it  is  the  only  view,  which  can  be  satisfactorily 
formed  of  tha?t  government  by  Reason.  No  man  can,  for  a  moment, 
seriously  believe,  that  God  can  love,  and  reward,  those  who  hate 
him ;  or  hate,  and  punish,  those  who  love  him.  Such  conduct  would 
be  wholly  inconsistent  with  the  nature  of  an  intelligent  being ;  and 
cannot,  therefore,  be  attributed  to  the  Author  of  all  intelligence. 

Let  me  now  bring  this  subject  home  to  the  heart  of  every  mem- 
ber of  this  audience.  Let  me  ask,  and  let  each  individual  solemnly 
answer  in  his  own  mind,  "  Do  you  love  God  ?  Do  you  desire  to 
please  him  ?  Do  you  cheerfully  obey  his  commandments  ?  Do  you 
numbly  and  faithfully  walk  in  his  ordinances  ?  Or  do  you,  with  the 
wicked  of  old,  and  of  all  succeeding  ages,  say  unto  God,  Depart 
from  us,  for  we  desire  not  the  knowledge  of  thy  ways  ?  What  is  the 
Almighty,  that  we  should  serve  him  j  and  what  profit  should  we  have 
if  we  pray  unto  him  ? 

Call  to  mind,  I  beseech  you,  how  many  denunciations  of  future 
vengeance  against  impenitent  sinners  are  uttered  in  his  Word.  Re- 
member, that  all  these  were  uttered  by  Him,  with  a  perfect  know- 
ledge of  the  guilt  of  sin,  and  of  the  extent  of  the  punishment  which 
it  demands ;  with  a  perfect  conviction  of  the  rectitude  of  his  own 
designs,  and  with  an  immoveable  purpose  to  carry  them  into  exe- 
cution. How  certain  is  it,  then,  that  they  will  be  exactly  executed ; 
and  that  the  impious  and  the  profligate,  impenitent  and  the  unbe- 
lieving, will  drink  the  dregs  of  divine  indignation!  Consider  in 
how  many  forms  of  alarm  these  threatenings  are  delivered  ;  what 
woes  they  contain ;  and  what,  that  is  terrible,  they  do  not  con- 
tain !  With  these  affecting  things  in  view,  remember  that  He,  who 


SER.VII/1  INDEPENDENCE  OF  GOD  jgl 

has  denounced  these  woes,  He,  who  will  execute  these  denuncia- 
tions, is  the  Almighty  God.  How  fearfully  able  is  such  a  God  to 
inflict  every  punishment,  and  to  execute  every  threatening !  What 
amazing  sources  of  suffering  are  within  the  limits  of  his  Omni- 
science and  Omnipotence  !  How  easily  can  he  make  every  pore, 
faculty,  and  thought,  the  channel,  and  the  seat,  of  inexpressible 
anguish ! 

Think,  I  beseech  you,  how  utterly  unable  all  other  beings  are  to 
deliver  out  of  his  hand.  Who  on  Earth,  or  in  Heaven,  has  an  arm 
like  God,  or  can  thunder  with  a  -voice  like  Him  ?  His  hand  can  reach, 
as  His  eye  can  pierce,  "  beyond  all  limit."  No  caverns,  no  soli- 
tudes, no  depths  of  the  earth  or  the  ocean,  can  hide  from  Him  the 
miserable  objects  of  his  wrath.  Should  they  ascend  up  into  Hea- 
ven; He  is  there.  Should  they  make  their  bed  in  hell ;  behold, 
he  is  there.  Should  they  take  the  icings  of  the  morning,  and  dwell 
in  the  uttermost  parts  of  the  sea;  even  there  would  his  hand  lead 
them,  and  his  right  hand  would  hold  them.  Should  they  say, 
Surely  the  darkness  will'  cover  us  :  even  the  night  would  be  light 
about  them. 

Let  these  most  affecting  things  sink  deep  into  your  hearts.  Re- 
member, that  you  were  made,  and  are  preserved  in  life,  health,  and 
comfort,  in  probation  and  hope,  by  the  Almighty  power  of  God ; 
and  that  on  him  you  depend  for  every  blessing  present  and  future, 
for  safety  from  every  evil,  and  for  final  deliverance  from  every 
danger.  On  his  pleasure  alone  is  your  being  suspended,  and  your 
welfare.  Of  what  importance,  then,  is  it  to  every  one  of  you,  that 
he  should  love  you,  and  be  pleased  with  you ;  and,  of  course,  that 
you  should  love  Him,  and  faithfully  labour  to  please  him  ?  Have 
you  ever  brought  this  subject  home  to  your  hearts,  and  pondered 
it  with  that  solemnity,  which  its  importance  requires  ?  Has  the 
amazing  interest,  which  you  have  in  obtaining  the  favour  of  God, 
been  realized  by  you  ?  Is  it  now  a  part  of  your  plans  for  future  life, 
to  begin  the  great  work  of  attaining  his  approbation  at  some  ap- 
proaching period?  Is  this  period  fixed  and  known  ?  Are  the  terms 
on  which  this  immense  possession  may  be  gained,  considered  and 
adopted,  by  you?  Have  you  remembered,  that  Christ  is  the 
only  true  and  living  way  to  acceptance,  with  God ;  and  through 
faith  in  his  blood,  alone,  is  found  the  justification  of  life  ?  Have  you 
remembered  that  he  has  said,  To-day,  if  ye  will  hear  my  voice, 
harden  not  your  hearts  ? 

Are  you,  on  the  other  hand,  prepared  to  encounter  the  exertions 
of  that  power,  which  formed  the  earth  and  the  heavens,  when  em- 
ployed to  inflict  on  you  the  terrible  evils,  threatened  to  all  those 
who  displease  him  ?  Have  you  devised,  or  can  you  devise,  any 
means  of  escape,  or  safety,  in  the  day  of  visitation;  any  means,  to 
which  you  dare  trust  your  souls,  and  with  which  you  dare  launch 
into  eternity  ?  He  has  told  you  of  one  way,  in  which  safety  may 
certainly  be  found,  and  which  leads  directly  to  Heaven.  Do  you 

VOL.  1.  21 


162  OMNIPOTENCE  AND  [SER.  VII 

know  any  other,  which  terminates  in  that  happy  place,  and  will 
conduct  you  to  everlasting  joy  ? 

4thly.  How  useful  a  Friend  must  such  a  God  be  to  the  Righteous. 

That  God  is  a  faithful  and  steadfast  friend  to  the  righteous,  can- 
not be  questioned ;  because  they  love,  and  labour,  to  please  him, 
and  must  therefore  be  loved  of  him  ;  and  because  they  are  the 
friends  and  followers  of  his  Son.  Accordingly,  he  has  disclosed  in 
his  Word  designs  of  mercy  and  goodness  to  them,  so  great,  as  al- 
most to  transcend  belief,  and  to  leave  the  mind  rather  lost  in  asto- 
nishment than  filled  with  expectation.  He,  who  regards  his  own 
character  with  the  candour,  and  humility,  of  the  Gospel ;  who  con- 
siders how  greatly  and  how  often  he  has  sinned,  how  guilty  his  life 
must  appear  before  God,  and  how  utterly  unworthy  he  is  of  the 
least  of  all  his  mercies  ;  cannot  but  exclaim,  when  he  casts  his  eye 
over  the  promises  of  the  Gospel,  Who  am  I,  O  Lord  God,  that  thou 
hast  brought  me  hitherto  ?  For  thy  word'* s  sake,  and  according  to 
thine  own  heart,  hast  thou  spoken  all  these  great  things  to  make  thy 
servant  know  them.  Let  thy  name  be  magnified  for  ever :  for  now, 
O  Lord  God,  thou  art  God  ;  and  thy  words  be  true  j  and  thou  hast 
promised  this  goodness  unto  thy  servant ;  and  with  thy  blessing  let 
me  be  blessed  for  ever.* 

In  the  Covenant  of  grace  there  are  contained  treasures  of  good, 
to  which  no  limit  can  be  assigned.  On  this  subject  the  Apostle 
Paul,  in  comments  of  unrivalled  sublimity,  has  expressed  the  most 
accurate,  as  well  as  the  most  exalted  and  astonishing,  sentiments, 
which  can  be  found  even  in  the  Scriptures.  All  things,  saith  he  to 
Christians,  are  yours  ;  Whether  Paul,  or  ^polios,  or  Cephas,  or  the 
world,  or  life,  or  death,  or  things  present,  or  things  to  come  $  all  are 
yours.  And  again,  lam  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities  nor  powers,  nor  things  present,  nor  things 
to  come,  nor  height,  nor  depth,  nor  any  other  creature,  shall  be  able 
to  separate  us  from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord.  And  again,  We  know,  that  all  things  do\  labour  together  for 
good  to  them  that  love  God.  From  these  declarations  we  learn, 
that  all  things  are  the  property,  and  the  destined  possession,  oi 
the  righteous ;  that  no  being,  or  event,  shall  preclude  them  from 
the  enjoyment  of  this  mighty  inheritance  ;  but  that,  on  the  con- 
trary, every  being  and  every  event  is  employed,  with  one  vast  and 
united  effort,  to  place  this  boundless  good  in  their  hands.  What- 
ever, therefore,  is  really  needed  by  them ;  whatever  is  really  good 
for  them,  in  the  present  life ;  Avhatever  can  render  their  future  im- 
mortality blessed  and  glorious,  God  has  covenanted  to  bestow  on 
them  through  the  mediation  of  Christ. 

When  he,  who  can  truly  say  to  Corruption,  "  Thou  art  my  father," 
and  to  the  Worm,  "  Thou  art  my  mother,  and  my  sister,"  turns  his 
eye  to  these  wonderful  promises,  and  to  the  immense  assemblage 

*  2  Samuel  vii 


SER  VII.]  INDEPENDENCE  OF  GOD.  163 

of  blessings,  which  they  convey ;  he  is  naturally  lost  in  amaze- 
ment, and  prepared  to  believe  them,  only  in  a  loose  and  general 
manner.  Scarcely  can  he  persuade  himself,  that  they  are  not  the 
language  of  bold  and  sublime  exaggerations,  of  ardent  and  daring 
hyperbole,  rather  than  sober  communications  of  simple  truth. 
Were  the  rewards  promised,  the  result  of  his  own  obedience  ;  well 
might  he  doubt.  But,  when  he  remembers,  that  God  has  not  sparea 
his  own  Son,  but  delivered  him  up  for  us  all,  he  cannot,  if  he  would 
act  rationally,  fail  to  unite  with  the  Apostle  in  exclaiming,  How 
shall  he  not  with  him,  also,  freely  give  us  all  things  ?  The  benevo- 
lence, necessary  to  the  origination,  and  the  communication  of 
these  blessings,  is  in  this  event  proved  beyond  a  question. 

In  the  Omniscience  of  God  we  are  presented  with  ample  ability 
to  contrive,  and  in  his  Omnipotence  with  ample  ability  to  accom- 
plish, every  part  of  this  amazing  sum  of  good.  To  Him,  who 
willed  the  Universe  into  being,  it  is  equally  easy  to  create  great 
enjoyments,  as  little  ;  many,  as  few  ;  endless,  as  momentary.  The 
vast  system  of  Good,  which  he  has  promised,  he  can  call  into  ex- 
istence in  a  moment,  with  the  same  ease,  with  which  he  can  create 
an  insect  or  an  atom.  Whatever  he  gives,  his  store  cannot  be  les- 
sened :  nor  can  a  preceding  communication  of  good  be,  with  Him, 
a  reason  for  refusing,  or  neglecting,  to  communicate  again.  Im- 
measurably bountiful,  he  can  never  be  weary  of  giving :  immea- 
surably powerful,  he  can  never  be  weary  of  providing. 

From  the  Omnipotence  of  God  every  righteous  man  may,  then, 
confidently  expect  a  final  deliverance  from  all  his  enemies,  sorrows, 
and  sins;  from  death,  and  the  grave;  from  future  pollution,  and 
eternal  wo.  He  may  be  certainly  assured,  that  the  same  glorious 
and  everlasting  Friend  will  communicate  to  him,  and  to  his  fellow- 
christians,  immortal  life  ;  will  enlarge  their  minds  with  increasing 
knowledge ;  will  improve  them  with  ever-growing  virtue  ;  and  will 
supply  them  with  endlessly  advancing  happiness. 

othly.  How  great  and  glorious  does  God  appear,  as  invested  with 
Almighty  power  ! 

Great  is  the  Lord,  says  the  Psalmist,  and  greatly  to  be  praised. 
One  generation  shall  praise  thy  works  to  another,  and  shall  declare 
thy  mighty  acts.  All  thy  works  praise  thee,  O  Lord;  and  thy  saints 
shall  bless  thee.  They  shall  speak  of  the  glory  of  thy  kingdom,  and 
talk  of  thy  power.  Thy  kingdom  is  an  everlasting  kingdom,  and 
thy  dominion  endureth  throughout  all  generations.  Canst  thou,  says 
Zophar,  by  searching  Jind  out  God?  canst  thou  find  out  the  Almighty 
unto  perfection?  It  is  high  as  heaven,  what  canst  thou  do?  deeper 
than  hell,  what  canst  thou  know  ?  The  measure  thereof  is  longer 
than  the  earth,  and  broader  than  the  Sea.  Who  hath  measured  the 
•waters,  says  Isaiah,  in  the  hollow  of  his  hand;  and  meted  out  hea- 
ven with  the  span;  and  comprehended  the  dust  of  the  earth  in  a 
measure  ;  and  weighed  the  mountains  in  scales,  and  the  hills  in  a 
balance  ? 


164  OMNIPOTENCE  AND  '    [SER.  VII. 

The  Being,  who  made,  upholds,  and  governs,  the  Universe,  dis- 
closes in  these  acts  his  own  proper  character ;  a  character  infi- 
nitely greater  and  more  glorious  than  the  highest  creature  can  sus- 
tain, or  comprehend.  All  beings  are  before  him  as  nothing,  and 
justly  accounted  unto  him  less  than  nothing,  and  -vanity. 

We  were  not,  indeed,  present  at  the  birth  of  this  wonderful 
Work.  We  did  not  behold  the  boundless  midnight  enlightened 
with  suns,  or  the  desolate  wilds  of  immensity  filled  with  worlds  and 
their  inhabitants.  We  did  not  hear  the  morning  Stars  sing  together, 
and  the  Sons  of  God  shout  for  joy.  But  in  the  history  of  the  Crea- 
tion, dictated  by  the  voice  of  God,  we  are  presented  with  such 
sublime  views  of  this  amazing  subject,  as  stretch  our  imaginations 
to  the  utmost,  and  fill  our  understanding  with  astonishing  ideas.  In 
the  same  work,  as  it  is  daily  seen  by  our  eyes,  we  discern  wonders 
surpassing  number  and  measure,  and  gloriously  illustrating  the 
Power  by  which  all  are  accomplished.  In  the  history  of  past 
events,  also ;  in  the  Deluge ;  the  Destruction  of  Sodom  ;  the  Won- 
ders of  Egypt,  of  Sinai,  and  of  Canaan;  in  the  miracles  of  the 
Prophets  of  Christ,  and  of  the  Apostles ;  are  such  manifestations 
of  Almighty  power,  as  cannot  fail  to  astonish  every  mind,  and  fill 
every  heart  with  the  most  awful  apprehensions  of  its  Maker. 

In  the  daily  providence  of  God,  we  are  also  witnesses  of  the 
amazing  effects  of  his  Omnipotence.  In  the  rising  and  setting  of 
the  sun,  and  the  revolutions  of  the  heavens,  we  behold  a  hand, 
whose  exertions  disclaim  all  limit.  We  hear  him,  also,  thundering 
marvellously  with  his  voice  ;  we  see  him  sending  forth  lightnings 
with  rain,  making  the  earth  to  tremble,  and  the  mountains  to  fall, 
pouring  out  rivers  of  fire  from  the  volcano,  and  whelming  cities 
and  countries  in  a  general  conflagration. 

On  the  other  hand,  what  pleasing  and  glorious  proofs  of  the  same 
power  are  exhibited  in  its  softer  and  gentler,  its  less  awful,  but  not 
less  solemn  exertions  through  the  circuit  of  the  seasons :  in  the 
spring,  particularly ;  when  God  appears  as  the  light  of  the  morn- 
ing when  the  sun  ariseth,  even  of  a  morning  without  clouds  ;  and  as 
the  clear  shining  of  the  sun  after  rain  upon  the  tender  herb  of  the 
field.  Then,  with  a  hand  eminently  attractive  and  wonderful,  he 
diffuses  life,  and  warmth,  and  beauty,  and  glory,  over  the  face  of 
the  world ;  and  from  the  death  of  winter,  bids  all  things  awake 
with  a  general  and  delightful  resurrection.  The  successive  seasons 
are  replete  with  successive  wonders,  wrought  by  the  same  almighty 
hand.  Day  .unto  day,  indeed,  utter eth  speech,  and  night  unto  night 
showeth  knowledge,  concerning  this  great  subject.  He  who  does 
not  mark  these  astonishing  disclosures,  made  in  heaven  and  in 
earth,  in  ten  thousand  and  ten  million  forms,  must  be  a  brute  ;  and 
he,  who,  surveying  them,  does  not  regard  God  as  infinitely  won- 
derful in  counsel,  and  excellent  in  working,  has  indeed  eyes,  but  he 
sees  not ;  ears,  but  he  cannot  hear  ;  and  a  heart,  but  he  cannot  un- 
derstand. Every  good  man,  on  the  contrary,  must  admire  and 


SER.VTI.]  INDEPENDENCE  OF  GOD.  j65 

adore  Him,  who  doeth  all  these  things ;  must  rejoice  with  humble 
gratitude,  and  divine  joy,  in  all  the  stupendous  displays  of  his 
goodness  ;  must  tremble  at  the  terrible  things,  which  he  doeth  in 
righteousness,  when  his  judgments  are  abroad  in  the  earth;  and 
must,  on  every  occasion,  be  ready  to  exclaim  :  Who  is  like  unto 
thee,  0  Lord :  glorious  in  holiness,  fearful  in  praises,  doing  won- 
ders ? 


SERMON  VIII. 


BENEVOLENCE     OF    GOD    PROVED    FROM    THE    WORKS     OF    CREATION 
AND    PROVIDENCE. 


1  JOHN  iv.  8. — For  God  is  love* 

HAVING  considered  the  existence,  and  the  natural  attributes,  of 
God,  at  some  length ;  I  shall  now  proceed  to  the  next  subject  of 
theological  inquiry  ;  viz.  his  moral  attributes.  In  the  order,  best 
suited  to  the  method  of  discussion,  which  I  have  preferred,  that, 
which  first  offers  itself  for  examination,  is  his  Benevolence. 

This  perfection  is  ascribed  to  God  in  the  text,  in  a  singular  man- 
ner. It  is  not  asserted,  that  God  is  benevolent,  but  that  he  is  Benevo- 
lence ;  or  that  Benevolence  is  the  essence,  the  sum,  of  his  being  and 
character.  The  force,  and  beauty,  of  this  assertion,  will  be  felt  by 
every  one,  who  attends  to  it,  without  any  remarks  from  me. 

That  Ayatv}  signifies  the  kind  of  Love,  which  in  English  is  called 
Benevolence,  will  not,  I  presume,  be  questioned.  If  any  one  is  at 
a  loss  concerning  this  fact ;  he  may  be  satisfied  by  reading  St. 
PauPs  extensive  definition  of  this  word,  contained  in  the  13th  chap- 
ter of  the  first  Epistle  to  the  Corinthians. 

In  canvassing  this  important  subject,  I  propose  to  inquire  in  what 
manner  it  is  exhibited  to  us,  in  the 

I.  place,  by  Reason  $  and 

II.  by  Revelation. 

I.  I  propose  to  Inquire  in  what  manner  it  is  exhibited  to  us  by  Rea- 
son. 

In  examining  this  part  of  the  subject  I  shall 

1st.  Allege  several  arguments,  furnished  by  Reason,  in  proof  of 
the  Benevolence  of  God;  and 

2dly.  Answer  theprincipal  Objections  to  this  Doctrine. 

The  importance  of  the  question,  Whether  God  is  a  Benevolent 
Being,  is  no  less  than  infinite.  Every  thing,  therefore,  which  seri- 
ously affects  it,  must  be  of  high  moment  to  every  Intelligent  crea- 
ture. The  decisions  of  Reason  on  this  subject,  undoubtedly  affect 
the  question  in  a  serious  manner ;  and  are  of  course  very  interest- 
ing to  us.  Although  I  can  by  no  means  admit,  with  many  of  my 
fellow-men,  respectable  for  their  understanding  and  worth,  that  the 
Benevolence  of  God  is  not  capable  of  being  completely  proved,  or 
that  it  is  not  in  fact  completely  proved,  by  the  Scriptures,  indepen- 
dently of  all  other  sources  of  argument ;  yet  I  cannot  help  believ- 
ing, that,  if  the  proof  furnished  by  Reason  be  satisfactory  also 
and  can  be  fairly  exhibited  as  satisfactory,  the  minds  of  many  men, 


SER.VIIL]  BENEVOLENCE  OF  GOD  167 

at  least,  will  rest  on  this  subject  with  a  conviction  more  unmingled, 
a  confidence  less  exposed  to  danger  and  disturbance.  To  com- 
pass this  object,  if  it  can  be  compassed,  will,  then,  be  very  desi- 
rable. 

It  is  hardly  necessary  for  me  to  observe,  that  the  question,  con- 
cerning the  amount  of  the  evidence,  which  Reason  gives  concern- 
ing this  doctrine,  has  long  been,  and  is  still,  disputed.  It  is  well 
known  to  many  of  this  audience,  that  Divines  and  other  Christians, 
as  well  as  other  men,  differ  in  their  opinions  about  it ;  and  that  the 
proofs  of  the  divine  benevolence  from  Reason  are  regarded  by 
many  persons  of  reputation  as  insufficient.  I  have  myself  enter- 
tained, heretofore,  opinions  on  this  subject,  different  from  those, 
which  I  now  entertain.  As  I  have  not  seen  it  discussed  in  such  a 
manner,  as  satisfied  my  own  wishes ;  I  shall  now  consider  it  with 
more  particularity,  than  might  otherwise  be  necessary. 

The  Self-existence,  Eternity,  Immutability,  Omnipresence,  Omnis- 
cience, and  Omnipotence,  of  God  have,  I  flatter  myself,  been  clearly 
proved  by  arguments,  derived  from  Reason.    From  these  attributes 
it  has,  I  trust,  been  unanswerably  evinced,  that  God  is  absolutely 
independent ;  that  all  things,  which  can  be  done,  or  enjoyed,  are  in 
his  power  and  possession  ;  and  that  he  can  neither  need,  nor  re- 
ceive any  thing.     From  these  considerations  it  is  evident  in  the 
1st.  place,  That  God  can  have  no  possible  motive  to  be  malevolent. 
It  will  not  be  pretended,  that  the  nature  of  things  can  furnish  any 
such  motive.     That  to  be  malevolent  is  a  more  desirable  character 
or  state  of  being,  than  to  be  benevolent,  cannot  be  asserted,  nor  be- 
lieved.   Nor  can  any  motive  to  this  character  be  presented  to  God 
from  without  himself,  or  from  other  beings.     As  all  other  beings, 
together  with  every  thing  pertaining  to  them,  are,  and  cannot  but 
be,  just  what  he  pleases  ;  it  is  certain,  that  he  can  gain  nothing  to 
himself  by  the  exercise  of  malevolence.     Finite  beings  may  dis- 
cern good  in  the  hands  of  others,  which  they  may  covet,  and  at  the 
same  time  be  hindered  from  possessing,  unless  by  the  indulgence 
of  fraud,  injustice,  or  unkindness ;   or  by  attacking,  and  injuring, 
such,  as  prevent  from  gaining  the  beloved  object.  Those  who  pos- 
sess it,  they  may  envy,  or  hate.     Those,  who  hinder  them  from 
gaining  it,  they  may  regard  with  resentment  or  anger;  and,  under 
the  influence  of  these  malignant  passions,  may  be  induced  to  dis- 
turb their  rights,  and  invade  their  happiness.     But  it  is  plain,  that 
these  considerations  can  have  no  more  application  to  God,  than  the 
circumstances,  which  give  them  birth.     All  good  is  actually  in  his 
possession  :  there  is,  therefore,  nothing  left  for  him  to  desire.     All 
beings  and  events  are  exactly  such,  as  he  chooses  either  to  produce, 
or  to  permit ;  and  such  as  he  chose,  antecedently  to  their  existence. 
He  can,  therefore,  have  nothing  to  fear,  or  to  malign.     As  he  gave 
all,  which  is  possessed  by  other  beings  ;  he  can  evidently  neither 
gain,  nor  receive  any  thing.     If  he  be  malevolent,  then,  he  must 
sustain  this  character  without  a  motive. 


J68  BENEVOLENCE  OF  GOD.  [SER  VIII. 

2dly.  Jin  Omniscient  Being  cannot  but  see,  that  it  is  more  glorious 
to  himself,  and  more  benejicial  to  his  creatures,  to  sustain,  and  to  ex- 
hibit, a  benevolent  character,  than  its  contrary  :  or,  in  other  words, 
m  every  respect  more  desirable. 

The  glory  of  the  Creator  and  the  good  of  his  creatures  involve 
every  thing,  that  is  desirable.  That  this  character,  in  its  existence 
and  exercise,  is  on  both  these  accounts  more  desirable  than  its  con- 
trary, cannot  be  questioned.  We,  narrow  as  our  faculties  are,  per- 
fectly know  this  truth.  It  is,  therefore,  absolutely  desirable.  That 
this  truth  must  be  seen  by  an  Omniscient  Being,  in  a  manner  infi- 
nitely superior  to  that,  in  which  we  see  it,  hardly  needs  to  be  as- 
serted. 

The  desirableness  of  this  conduct,  arising  from  the  glory  of  the 
Creator  and  the  good  of  his  creatures,  seems  to  present,  when  we 
consider  it  as  extending  through  Eternity,  an  infinite  motive  to  the 
Creator,  to  cherish  a  benevolent  character,  and  to  manifest  it  in  all 
his  conduct.  To  the  power  of  this  motive  there  is  at  the  same  time, 
no  motive  opposed.  On  the  contrary,  we  know,  and  the  Creator, 
in  a  manner  infinitely  more  perfect,  knows,  that  the  existence  and 
exercise  of  a  malevolent  character  would  be  infinitely  dishonour- 
able to  himself,  and  in  the  progress  of  Eternity  infinitely  injurious 
to  his  creatures.  Each  of  these  considerations  presents  to  the  Crea- 
tor an  infinite  motive  to  exercise  Benevolence  on  the  one  hand,  and 
not  to  exercise  malevolence  on  the  other.  If,  then,  he  has  in  facf 
exercised  malevolence ;  he  has  done  it  without  any  motive,  and 
against  the  influence  of  both  these :  each  of  them  of  infinite  im- 
portance. 

Thus  it  is  I  think  clearly  certain,  that  God  cannot  be  induced  to 
exercise  a  malevolent  spirit,  because  malevolence  is  in  itself  a  de- 
sirable character ;  nor  because  the  nature  of  things  offers  any  en- 
joyment, which,  upon  the  whole,  is  good,  to  the  indulgence  of  this 
disposition  ;  nor  because  He  does  not  perfectly  know  these  truths. 
If  he  is  malevolent,  then,  he  is  so  from  an  original,  inherent  pro- 
pensity in  his  own  nature ;  a  propensity,  uninfluenced  by  truth,  and 
immoveable  by  motives. 

How  far  such  a  character  can  be  rationally  supposed  to  be  pos- 
sible in  a  being,  who  has  all  things  in  his  power,  it  is  difficult  to  de- 
termine. The  observations,  already  made,  clearly  prove,  that  such 
a  being  must  discern  with  absolute  certainty  the  infinite  disadvan- 
tage of  indulging  this  spirit.  The  difference  between  rejoicing  in 
all  his  works,  as  means  of  glory  to  himself,  with  a  consciousness, 
that  he  has  formed  and  conducted  them  to  this  exalted  end,  and 
feeling  the  gloomy,  dreadful  pain  of  boundless  malice,  is  in  itself 
obviously  boundless.  If,  then,  God  has  not  chosen  this  enjoyment; 
he  has  failed  to  choose  it,  with  a  clear  discernment,  that  it  was  in 
his  power,  and  under  the  influence  of  a  disposition,  which  would 
not  yield  to  conviction,  nor  to  motives,  infinite  in  their  magnitude. 
That  he  has  not  exercised  this  disposition  I  shall  now  proceed  to 
show ;  and  for  this  purpose  observe, 


SER.  VIII.]  BENEVOLENCE  OF  GOD.  169 

3dly.  The  only  conduct,  which  a  Creator  can  receive  with  pleasure 
from  his  creatures,  must  plainly  be  attachment,  reverence,  and  the 
•voluntary  obedience  which  they  produce. 

Whether  the  Creator  be  benevolent,  or  malevolent ;  it  is  impos- 
sible, that  he  should  not  choose  to  be  loved,  reverenced,  and 
obeyed.  But  the  real  Creator  has  so  formed  his  works,  and  so 
constituted  his  Providence,  that  the  minds  of  men,  irresistibly,  and 
of  absolute  necessity,  esteem  a  benevolent  being  more  than  one  01 
the  opposite  character.  I  do  not  mean,  here,  that  this  is  the  dictate 
of  the  heart ;  but  I  mean,  that  it  is  the  unavoidable  dictate  of  the 
intellect ;  of  the  conscience  and  understanding.  The  intellect  is 
so  formed  by  the  Creator,  that  it  is  impossible  for  it  to  think  other- 
wise. Any  person,  who  will  make  the  attempt,  will  find  it  beyond 
his  power  to  approve  of  malevolence  at  all.  If,  therefore,  the 
Creator  be  malevolent,  he  has  so  formed  his  Intelligent  creatures 
in  this  world,  that  they  cannot  possibly  esteem  his  character.  In 
other  words,  he  has  made  them  incapable,  by  a  natural  necessity, 
of  rendering  to  him  that  regard,  which  in  itself,  or  in  its  conse- 
quences, is  the  only  possible  conduct,  on  the  part  of  his  Intelligent 
creatures,  which  a  Creator  can  have  proposed,  when  he  gave  them 
existence. 

Should  it  be  objected,  that  Benevolence  is  estimable  in  the  nature 
of  things  ;  that  to  see  its  nature  is  the  same  thing  as  to  esteem  it ;  and 
that,  therefore,  Intelligent  creatures  cannot  avoid  experiencing  this 
esteem :  I  answer,  Should  it  be  granted,  as  I  think  it  must,  that  all 
this  is  true,  still  an  Omnipotent  Creator  might,  for  ought  that  appears, 
have  formed  Intelligent  creatures  with  such  optics,  with  powers  oi 
understanding  so  directed,  that  they  might  have  seen  his  character 
in  an  estimable  light.  Hypochondriacal  and  insane  minds  are  direct 
proofs,  that  minds  can  exist,  with  directly  opposite  views  to  those, 
which  Intelligent  creatures  in  this  world  usually  experience.  Nor 
is  there  any  evidence,  that  an  Omnipotent  being  could  not  so  form 
Intelligent  creatures,  as  to  vary  their  modes  of  perception  in  any 
manner,  and  to  any  extent,  which  pleased  him.  At  the  same  time 
it  is  perfectly  obvious,  that,  as  we  are  wholly  passive  in  receiving 
ideas  and  impressions,  he  might,  with  entire  ease,  have  given  us 
just  such  ideas  as  he  pleased,  by  presenting  to  us  only  those  ob- 
jects, from  which  they  would  be  derived.  In  this  manner  he  might 
have  prevented  us  from  forming  any  conceptions  of  his  moral 
character ;  and  led  us  only  to  admire  his  Omniscience  and  Omni- 
potence, in  the  stupendous  works,  which  they  are  capable  of  pro- 
ducing. This,  it  is  believed,  involves  no  contradiction  ;  and  every 
thing,  which  does  not  involve  a  contradiction,  such  a  Being  can 
confessedly  perform. 

Should  the  scheme,  which  I  have  here  suggested,  not  be  admit- 
ted ;  I  answer  again :  There  was  no  necessity,  that  he  should  cre- 
ate Intelligent  beings  at  all;  and  there  is  no  conceivable  motive, 
which  could  induce  an  infinite  Being  to  form  Intelligent  creatures, 

VOL.  I.  22 


170  BENEVOLENCE  OF  GOD.  [SER.  VITI 

who,  from  their  nature  and  their  circumstances,  could  not  possibly 
esteem,  but  from  absolute  necessity  must  disesteem,  him. 

But  this  is  not  all.  Men  are  so  formed,  as  irresistibly  to  hate 
and  despise  Malevolence.  This  conduct,  on  their  part,  is  the  un- 
varying dictate  of  mere  intellect,  as  well  as  of  the  heart.  It  is, 
therefore,  absolutely  necessary:  the  unavoidable  result  of  that 
state  of  things,  which  he  himself  has  formed ;  is  his  own  immediate 
work ;  and,  so  far  as  we  know,  the  only  work,  of  an  Intelligent 
nature,  which  he  has  produced :  being  found  in  all  men,  and  there- 
fore justly  presumable  of  all  other  Intelligent  creatures.  It  is, 
hence,  unavoidably  concluded  to  be  a  direct,  and  genuine,  expres- 
sion of  his  choice.  If,  then,  we  suppose  the  Creator  to  be  a  male- 
volent being ;  he  has  thus  necessitated,  beyond  a  possibility  of  its 
being  otherwise,  his  Intelligent  creatures  to  hate  and  despise  that, 
which  he  supremely  loves  and  approves  ;  viz.  his  own  moral  cha- 
racter ;  and  to  esteem  and  love  that,  which  he  supremely  hates  and 
despises ;  viz.  the  moral  character,  which  is  directly  opposed  to 
his  own.  This  he  has  further  necessitated  them  to  do,  with  the 
entire,  and  irresistible,  approbation  of  their  own  understanding  and 
conscience ;  and,  therefore,  without  any  possibility  of  a  future  con- 
viction, on  their  part,  that  this  conduct  is  wrong  in  them,  or  that 
they  are,  on  this  account,  guilty,  blameworthy,  and  justly  punish- 
able. On  the  contrary,  they  are  furnished  with  complete  convic- 
tion, that  this  conduct  is  right,  praiseworthy,  and  rewardable ;  a 
conviction,  which  can  never  be  removed,  nor  weakened;  and  which 
will  attend  them  through  every  period  of  their  future  being.  Thus 
he  has,  in  the  most  perfect  manner,  and,  at  the  same  time,  in  the 
manner  most  perfectly  unaccountable,  formed  Intelligent  beings  so, 
as  effectually  to  prevent  the  only  end,  which  he  could  propose  in 
their  creation,  from  ever  being  accomplished. 

4thly.  The  Creator  has  placed  mankind  either  in  a  state  of  trial, 
or  a  state  of  reward:  but  our  present  state  is,  on  neither  of  these 
suppositions,  compatible  with  the  doctrine,  that  He  is  malevolent. 

I  say,  that  mankind  are  placed  either  in  a  state  of  trial,  or  a 
state  of  reward ;  because  rational  creatures  can  exist  in  no  possible 
situation,  except  one  of  these  two.  If,  then,  we  are  placed  in  a 
state  of  reward;  we  are  beyond  measure  more  happy,  and  less 
miserable,  than  is  consistent  with  the  character  of  malevolence  in 
the  Creator.  No  man  can  say,  or  believe,  that  the  present  state 
of  the  human  race  is  so  unhappy,  as  to  satisfy  the  desires  or  ac- 
complish the  purposes,  of  infinite  malevolence. 

If  we  are  in  a  state  of  trial ;  our  circumstances  are  equally  in- 
consistent with  the  designs  of  a  malevolent  disposer.  All  our  op- 
position to  his  character  and  designs  is  necessarily  and  perfectly 
approved  by  our  own  consciences ;  and  all  our  approbation  and 
love  towards  the  opposite  characteristics  is  equally  approved  by 
the  same  umpire.  In  the  mean  time,  our  approbation,  or  adoption, 
of  malevolence,  or  our  disesteem,  and  rejection,  of  benevolence,  is 


SER.VIII.]  BENEVOLENCE  OF  GOD.  J7j 

in  the  same  necessary  and  perfect  manner  condemned  by  our  con- 
sciences. But  these  are  the  only  kinds  of  conduct,  in  which  we 
can  possibly  be  guilty  of  revolt,  or  disobedience,  to  a  malevolent 
Creator.  For  these  only  can  we,  then,  be  tried  and  condemned 
by  him.  Should  we,  accordingly,  be  condemned  and  punished,  we 
shall  still  necessarily,  certainly,  and  for  ever  discern,  beyond  a 
doubt,  that  in  all  that,  for  which  we  are  punished,  we  acted  with 
entire  rectitude.  Of  course,  whatever  punishment  we  receive,  we 
shall  still  be  supported  by  the  entire  approbation  of  our  own  minds ; 
and  shall,  therefore,  be  far  removed  from  that  finished  misery, 
which  could  not  fail  to  be  destined  by  infinite  malevolence  for  the 
punishment  of  its  enemies.  We  should  know,  that  our  conduct  was 
right,  and  excellent ;  should  dwell  upon  it  with  entire  satisfaction 
and  should  feel  no  small  support,  no  contemptible  alleviation  of 
our  sufferings,  in  the  conviction,  that  our  punishment  was  unmerit- 
ed, and  unjust ;  and  that  the  evil,  for  which  we  suffered,  existed, 
not  in  ourselves,  but  in  our  iniquitous  sovereign. 

If  it  can  be  supposed,  that  such  a  Being  could  confer  rewards 
on  any  of  his  creatures ;  it  is  evident,  that  he  must  confer  them  on 
such,  as  resembled  him  in  their  disposition,  and  approved  of  his 
moral  character  ;  and  for  this  very  resemblance  and  approbation. 
But  it  is  perfectly  easy  to  perceive,  that  the  happiness,  which  would 
constitute  their  reward,  must  be  embittered  by  a  complete  convic- 
tion, that  the  conduct,  for  which  they  are  rewarded,  was  in  itself 
wrong,  vile,  and  despicable ;  that  they  themselves  were  vile  and 
despicable  in  loving  and  practising  it ;  that  their  happiness  is 
wholly  unmerited ;  and  that  those,  who  are  punished  by  the  same 
being,  are  far  more  excellent  than  themselves,  and  in  truth  are  the 
only  excellent  beings.  Of  course,  their  happiness  must  be  deeply 
embittered  by  a  miserable  sense  of  unworthiness ;  by  a  perpetual 
self-condemnation.  Such  must  be  the  manner,  in  which  this  sup- 
position exhibits  the  conduct  of  the  Creator  towards  his  enemies, 
on  the  one  hand,  and  towards  his  friends,  on  the  other. 

All  these  considerations  are  enhanced,  by  the  great  fact,  thai 
God  has  so  constituted  the  world,  as  to  make  misery  the  only  legiti- 
mate and  natural  consequence  of  malevolence,  and  happiness  the  only 
natural  consequence  of  benevolence.  In  this  manner  has  he  irresis- 
tibly impressed  these  truths  on  the  minds  of  men ;  exhibited  them 
as  practical  certainties,  visible  in  all  their  practical  concerns  ;  and 
thus  fixed  them  beyond  removal  in  the  minds  of  his  Rational  crea- 
tures. When  we  remember,  that  these  things  were  contrived,  and 
chosen,  by  an  Omniscient  being,  who,  of  course,  discerned  their 
real  nature  and  import,  before  he  chose  them ;  we  cannot  but  dis- 
cern, that  they  grow  necessarily  out  of  the  character  of  a  benevo- 
lent Creator,  but  are  utterly  inconsistent  with  the  opposite  charac- 
ter. 

5thly.  The  goodness  of  God,  displayed  in  the  present  world,  is  a 
strong  argument,  that  he  is  a  benevolent  Being. 


J72  BENEVOLENCE  OF  GOD.  [SER.  VIIL 

St.  Paul  observes,  that  God  left  not  himself  without  witness  to 
the  Heathens,  in  that  he  did  good,  and  gave  them  rain  from  heaven, 
and  fruitful  seasons,  filing  their  hearts  with  food  and  gladness.* 
In  this  passage  God  himself  declares,  that  his  goodness  to  man- 
kind, in  the  several  particulars  here  recited,  is  a  witness  to  them 
of  his  true  character.  What  the  Scriptures  here  declare,  the  Rea- 
son of  man  has  in  every  age  approved.  All  nations  have  sup- 
posed God  to  be  a  good  Being ;  and,  whenever  they  have  employ- 
ed themselves  in  accounting  for  the  origin  of  evil  by  attributing  it 
to  the  agency  of  superior  beings,  they  have,  in  no  case  within  my 
recollection,  attributed  it  to  the  Original,  or  Supreme,  God.  Him 
they  have  uniformly  believed  to  be  a  good,  or  benevolent,  Being. 

When  we  examine  the  works  of  Creation  and  Providence,  we 
are  liable,  in  pursuing  this  argument,  to  a  considerable  degree  of 
perplexity,  arising  from  the  vast  multitude,  and  perpetual  com- 
plication of  the  things  to  be  examined.  To  prevent  this  per- 
plexity, into  which  men  fall  very  easily,  I  know  of  no  better  method, 
than  to  lay  hold  of  certain  prominent  and  distinguishing  features 
of  these  works,  from  which  we  may  derive  correct  general  apprehen- 
sions of  their  nature,  without  confounding  ourselves  by  dwelling  on 
particulars.  This,  after  premising,  that  in  every  part  of  such  an 
examination  we  must  carefully  separate  what  is  done  by  men,  from 
what  is  done  by  God,  I  shall  attempt  to  accomplish  under  the  fol- 
lowing heads. 

1st.  God  makes  mankind  the  subjects  of  extensive  enjoyment  in  the 
present  world. 

Our  health,  food,  and  raiment,  are  means  of  enjoyment  to  us 
daily,  throughout  our  lives.  Our  friends  and  connexions,  also, 
continually,  and  extensively,  contribute  to  our  happiness.  The 
pleasantness  of  seasons ;  the  beauty  and  grandeur  of  the  earth  and 
the  heavens ;  the  various  kinds  of  agreeable  sounds,  ever  fluctua- 
ting on  our  ears ;  the  immensely  various  and  delightful  uses  of  lan- 
guage ;  the  interchanges  of  thought  and  affection ;  the  peace  and 
safety,  afforded  by  the  institution  of  government;  the  power  and 
agreeableness  of  motion  and  activity ;  the  benefit  and  comfort,  af- 
forded by  the  arts  and  sciences,  particularly  by  those  of  writing, 
printing,  and  numbering ;  and  the  continual  gratification,  found  in 
employment;  are  all,  in  a  sense,  daily  and  hourly  sources  of  good 
to  man ;  all  furnished,  either  directly  or  indirectly,  by  the  hand  of 
God.  If  we  consider  these  things  with  any  attention^  we  shall  per- 
ceive, that  some  of  them  are  unceasing ;  and  that  others  of  them  are 
so  frequently  repeated,  as  almost  to  deserve  the  same  appellation. 
We  shall  also  perceive,  that  they  are  blessings  of  high  importance 
to  our  well-being ;  and  that,  notwithstanding  this  character,  they 
are  apt  to  be  forgotten  in  the  list,  which  we  form  of  our  blessings, 
and  to  be  numbered  among  those,  which  we  call  things  of  course. 

*  Acts  xiv.  17 


SER.  VIII.]  BENEVOLENCE  OF  GOD.  373 

It  ought  to  be  remembered,  that  in  this  manner  we  are  prone  to  di- 
minish both  the  number  and  the  greatness  of  our  blessings,  and  the 
goodness  of  God  in  bestowing  them ;  and  that  we  are  thus  apt  to 
regard  them  with  a  very  erroneous  estimation.  But  if  we  consider 
the  number,  and  the  importance,  of  these  and  the  like  blessings ; 
the  frequent  recurrence  of  some  of  them,  and  the  uninterrupted 
continuance  of  others  ;  we  cannot  fail,  if  influenced  by  a  just  and 
candid  spirit,  to  unite  with  the  Psalmist  in  his  earnest  wish,  that  men 
would  praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works 
to  the  children  of  men. 

2dly.  God  has  furnished  mankind  with  many  alleviations,  and 
many  remedies,  for  the  evils,  which  they  suffer  in  the  present  world. 

Of  this  nature  are  the  innumerable  medicines,  which  he  has  pro- 
vided for  the  relief,  or  the  cure,  of  our  diseases ;  fire,  for  our  deliver- 
ance from  the  evils  of  cold ;  shade,  from  those  of  heat ;  rest,  from 
those  of  labour ;  sleep,  from  those  of  watching ;  together  with  innu- 
merable others,  which  cannot  here  be  mentioned.  I  feel  myself 
obliged,  however,  to  take  notice  of  the  attention,  which  God  has 
given  to  the  preservation  of  life,  of  health,  and  of  safety,  in  the 
warnings,  which  our  senses  give  us  of  the  approach,  or  the  exist- 
ence, of  injuries,  in  an  innumerable  variety  of  ways  ;  and  in  the 
various  instinctive  efforts,  by  which  we  are,  in  a  sense  involuntarily, 
either  guarded,  or  relieved.  Thus,  on  the  one  hand,  pain  warns  us 
of  almost  all  injuries,  to  which  our  bodies  are  exposed,  or  by  which 
they  have  begun  to  be  affected.  On  the  other,  the  eye,  by  its 
power  of  contracting  the  pupil,  instinctively  exercised,  defends 
itself  from  the  blindness,  which  would  otherwise  necessarily  ensue 
from  the  admission  of  too  great  a  quantity  of  light.  The  hands 
also,  and  other  members,  are  instinctively  employed  to  defend  us 
from  evils,  in  many  cases,  where  contrivance  would  come  too  late 
for  our  safety.  To  mention  one  more  example ;  fear,  the  most 
active  and  sudden  of  all  our  passions,  is  a  continual  preservative 
against  innumerable  evils,  by  which  we  are  threatened.  Nor 
ought  I  here  by  any  means  to  omit  the  self-restoring  power  of  our 
bodies,  so  remarkable  in  recovering  us  from  sickness,  in  the  heal- 
ing of  wounds,  and  in  the  renewal  of  our  decayed  faculties. 
These,  and  innumerable  other  things,  of  a  nature  generally  si- 
milar, are  certainly  strong  proofs  of  the  goodness  of  God  to  man- 
kind. 

3dly.  The  original  and  main  design  of  each  particular  thing  ap- 
pears plainly  to  be  benevolent. 

This  is  an  argument  of  Dr.  Paley  on  the  subject  of  the  present 
discourse  ;  and  is  certainly  a  sound  one.  The  eye  is  made  to  fur- 
nish us  with  the  benefit  of  seeing ;  the  ear,  of  hearing ;  and  the 
palate,  of  tasting.  The  organs  of  speech  are  manifestly  intended 
for  the  purpose  of  articulation ;  the  hands  and  the  feet  for  their 
well  known  important  uses.  The  evils,  to  which  these  several 
things  are  subject,  are  in  the  mean  time  incidental,  and  not  parts 


174  BENEVOLENCE  OF  GOD.  [SER.  V1I1 

of  the  main  design.  No  anatomist,  he  observes,  ever  discovered 
a  system  of  organization,  calculated  to  produce  pain  and  disease. 
But  the  character,  the  disposition  of  the  Contriver  is,  undoubtedly, 
chiefly  seen  in  the  main  design  of  the  contrivance  ;  and  this  is  justly 
observed  to  be  universally  benevolent.  In  the  state  and  circum- 
stances of  Infants,  where  this  contrivance  is  complicated  with  few 
appendages,  we  see,  usually,  the  most  pure,  unmingled  enjoyment; 
although  even  here  it  is  not  a  little  alloyed  by  many  mixtures,  de- 
rived from  the  agency  of  man. 

4thly.  All  the  blessings,  experienced  by  mankind,  are  bestowed  on 
sinful  beings. 

The  subject  of  moral  evil  will  be  further  examined  under  the 
head  of  objections  against  this  doctrine.     At  the  present  time  I  am 
only  concerned  with  the  fact,  that  it  exists  in  the  human  race.     On 
these  guilty  beings,  then,  the  blessings  of  this  world  are  bestowed. 
It  will  not  be  denied,  that  the  communication  of  good  to  an  evil, 
ungrateful  creature,  is  a  far  higher  manifestation  of  goodness,  than 
the  communication  of  the  same  good  to  a  virtuous  and  grateful 
one.     As,  therefore,  all  the  blessings,  found  in  the  present  world, 
are  in  every  instance  given  to  creatures  of  this  evil  character  ;  the 
goodness  of  God  in  giving  them  is  enhanced  beyond  our  compre- 
hension.    An  impartial  and  contemplative  mind,  when  observing 
the  conduct,  and  marking  the  character,  of  the  human  race,  cannot 
but  be  struck  at  the  sight  of  such  extensive  beneficence,  commu- 
nicated unceasingly,  for  so  many  ages,  to  beings  of  such  a  charac- 
ter.    The  patience  and  forbearance  of  God,  particularly,  towards 
such  a  world  as  this,  are  an  illustrious  proof  of  his  benevolence. 
Mankind  rebel  against  his  government ;  accuse  him  of  weakness, 
injustice,  and  cruelty  ;  murmur  against  his  dispensations  ;  profane 
and  blaspheme  his  name ;  refuse  to  him  the  only  regard,  which  they 
can  render  him,  namely,  reverence,  love,  and  obedience ;  and  pay 
this  regard  to  men  and  beasts,  reptiles  and  stocks.     In  the  mean 
time  they  deceive,  defraud,  pollute,  hate,  oppress,  and  murder,  each 
other ;  and  make  it  a  great  part  of  their  whole  employment  to  carry 
violence,  death,  and  devastation,  through  the  world.     All  these 
have  also  been  their  employment,  and  their  character,  ever  since 
the  apostacy :  a  character,  perfectly  understood  and  comprehended 
by  God.     Still  he  has  patiently  waited  on  them  six  thousand  years ; 
has  forborne  to  execute  the  vengeance,  which  this  evil  conduct  has 
universally  merited ;  has  returned  day  and  night,  summer  and  win 
ter,  seed-time  and  harvest,  to  this  polluted  world ;  and  has  given 
its  inhabitants  unceasingly,  rain  from  heaven,  and  fruitful  seasons, 
filling  their  hearts  with  food  and  gladness.     Can  our  minds  conceive 
af  a  character,  at  once  wise  and  just,  and  at  the  same  time  fraught 
with  higher  benevolence  ? 

II.  I  shall  now  attempt  to  answer  the  Objections,  usually  made  to 
this  doctrine. 

These  are  all  reducible  to  two 


SER.  VIII.]  BENEVOLENCE  OF  GOD.  175 

1  st.   The  existence  of  Moral  evil ;  and 

2dly.   The  existence  of  Natural  evil. 

On  the  existence  of  Moral  evil  I  observe  in  the 

1  st.  place,  that  God  cannot  be  proved  to  be  the  efficient  cause  of  sin. 

It  is,  I  think,  dictated  by  Reason,  as  well  as  Revelation,  that,  no 
man  may  say,  when  he  is  tempted,  I  am  tempted  of  God :  for  God 
cannot  be  tempted  with  evil,  neither  tempteth  he  any  man :  But  every 
man  is  tempted,  when  he  is  drawn  away  of  his  own  lust,  and  enticed. 
Then,  when  lust  hath  conceived,  it  bringeth  forth  sin;  and  sin,  when 
it  is  finished,  bringeth  forth  death. 

It  will  not  be  disputed,  that  we  ought  not  to  admit  the  doctrine, 
that  God  is  the  efficient  cause  of  sin,  until  it  is  proved.  Until  this 
is  done,  therefore,  Man  is  unquestionably  to  be  acknowledged  as 
the  cause  of  his  own  sin. 

2dly.  It  cannot  be  proved,  that  God  was  obliged,  either  by  justice 
or  benevolence,  to  prevent  sin  from  existing. 

A  state  of  trial  supposes  a  liability  to  sin  ;  and  it  cannot  be  pro- 
ved, that  it  is  inconsistent  with  justice,  or  benevolence,  for  God  to 
place  his  rational  creatures  in  a  state  of  trial.  The  benevolence 
of  God,  in  this  case,  is  to  be  estimated  by  a  clear  and  complete 
comprehension  of  all  the  ends,  which  he  has  in  view,  and  of  the 
nature,  fitness,  or  unfitness,  of  all  the  means  to  those  ends.  But 
of  such  a  comprehension  we  are  not  possessed ;  and  therefore  are 
certainly  unable  to  discern,  that  it  is  inconsistent  with  perfect  be- 
nevolence to  place  us  in  such  a  state.  If  we  are  to  be  rewarded; 
it  would  seem  necessary,  as  well  as  proper,  that  we  should  be  tried; 
because  our  own  conduct  is  the  only  thing,  for  which  we  can  be  re- 
warded. That  benevolence  may  propose  such  a  trial,  in  order  to 
such  a  reward,  appears  to  be  the  natural  and  universal  dictate  of 
Reason. 

All  that  Justice  seems  to  require,  in  this  case,  is,  that  more  and 
higher  motives  to  obedience,  than  to  disobedience,  should  be  pre- 
sented to  the  mind  of  the  probationer.  This  in  the  present  case  is 
certainly,  and  invariably,  the  fact. 

3dly.  It  cannot  be  proved,  that  the  existence  of  sin  will,  in  the  end, 
be  a  detriment  to  the  Universe. 

Until  we  know  what  will  be  both  the  progress  and  the  end,  we 
certainly  can  never  prove  this  proposition  ;  because  the  means  of 
proof  lie  beyond  our  reach.  All  moral  beings  are  governed  by 
motives  only.  What  motives  will,  upon  the  whole,  produce  the 
greatest  good,  united  with  the  least  evil  to  the  Intelligent  kingdom ; 
and  how  far  the  fall  and  punishment  of  some  moral  beings  may,  in 
the  nature  of  the  case,  be  indispensably  necessary  to  the  perseve- 
ring obedience  of  the  great  body,  cannot  be  determined  by  us. 
But,  until  this  is  done,  and  indeed  many  other  things  of  great  mo- 
ment to  the  question,  it  can  never  be  proved,  that  the  existence  of 
moral  evil  is  injurious  to  the  Universe ;  or  the  permission  of  it,  in- 
consistent with  the  most  perfect  good-will  on  the  part  of  God. 


176  BENEVOLENCE  OF  GOD.  [SER.  VIII. 

At  the  same  time,  I  acknowledge  myself  utterly  unable,  and  my 
complete  conviction,  that  all  other  men  are  unable,  to  explain  this 
subject  so,  as  to  give  to  an  inquirer  clear  and  satisfactory  views,  by 
the  light  of  Reason,  of  the  propriety  of  permitting  the  introduction 
of  moral  evil  into  the  Intelligent  system. 

The  only  object,  which  I  have  in  view,  or  which  is  necessary  to 
my  present  purpose,  is  to  show,  what  I  persuade  myself  I  have 
shown,  that  no  proof  can  be  drawn  from  this  source  against  this  at- 
tribute in  the  Creator. 

2dly.  The  existence  of  Natural  evil  is  also  objected  against  the 
benevolence  of  God. 

On  this  subject  I  observe  in  the 

1st.  place,  that  in  considering  this  objection  we  are  bound  to  sepa- 
rate carefully  the  evils,  which  are  caused  by  God,  from  those,  which 
are  produced  by  men.  Were  this  separation  accurately  made,  we 
should  all  be  astonished  to  see  how  small  would  be  the  number  of 
evils,  of  which  God  is  the  proper  author.  Were  we  to  consider 
attentively  the  multitude  of  sufferings,  brought  upon  mankind  by 
the  evil  disposition  of  themselves,  and  their  fellow-men,  either  me- 
diately or  immediately,  the  mass  would  rise  so  much  higher  than 
our  expectations,  as  to  disappoint  every  preconception,  which  we 
had  formed  on  this  subject.  Even  in  those  cases,  in  which  we  ac- 
knowledge the  infliction  to  be  derived  from  our  Maker,  we  should 
be  astonished  to  see  how  great  a  proportion  of  our  sufferings  is 
produced  by  ourselves,  or  by  our  fellow-creatures.  We  suffer 
greatly  from  poverty.  How  large  a  part  of  human  poverty  is  crea- 
ted by  sloth,  profusion,  intemperance,  rashness,  fraud,  falsehood, 
contention,  oppression,  and  war !  We  suffer  greatly  from  disease. 
What  a  vast  proportion  of  the  diseases  in  this  world  owe  their  ori- 
gin to  indolence,  imprudence,  intemperance,  passion,  and  other 
causes  merely  human !  The  same  observations  are  applicable  to 
many  other  things,  of  the  same  general  nature.  In  truth,  men  in 
almost  all  cases  either  originate,  or  increase,  the  evils,  suffered  in 
the  present  life. 

2dly.  The  evils  inflicted  by  God  are  always  less,  than  the  subjects 
of  them  merit  by  their  sins. 

A  strictly  just  being  is  a  benevolent  being.  Certainly  then,  he  who 
inflicts  less,  than  justice  will  warrant,  or  than  the  criminal  deserves, 
is  benevolent.  If  the  general  position,  therefore,  be  true,  it  is  per- 
fectly evident,  that  the  very  evils,  which  are  here  alleged  as  proofs, 
that  God  is  not  benevolent,  are  unanswerable  proofs,  that  he  is.  But 
no  sober  man  will  for  a  moment  pretend,  that  the  evils,  which  him- 
self suffers,  are  greater  than  he  deserves.  Every  such  man  will 
acknowledge  readily,  that  he  suffers  much  less  than  he  merits.  Of 
course,  the  aggregate  of  human  sufferings  is  less  than  is  merited  by 
the  aggregate  of  human  guilt. 

It  will  perhaps  be  here  replied,  that  these  sufferings  fall  as  hea- 
vily upon  the  best  men,  as  upon  the  worst ;  and  that  they  experience 


SER.  VIII.]  BENEVOLENCE  OF  GOD.  177 

greater  evils  than  they  have  deserved.  If  this  should  indeed  be  said, 
and  believed  ;  it  can  only  spring  from  gross  inattention  to  the  sub- 
ject, and  gross  ignorance  of  the  demerit  of  sin :  an  inattention  and 
ignorance,  it  must  be  acknowledged,  most  unhappily  common 
among  men.  The  doubt,  if  it  exist,  may  be  easily  removed.  Go 
to  as  many  such  men,  as  you  please ;  and  every  one  of  them  will 
inform  you,  that  his  own  sufferings  are  much  less  than  he  is  con- 
scious of  having  deserved.  In  truth,  good  men  never  call  this  fact 
in  question  ;  but  find  themselves  sufficiently  employed  in  lamenting, 
on  the  one  hand,  their  own  guilt ;  and  in  thankfully  admiring,  on 
the  other,  the  forbearance  of  God. 

But  it  will  be  further  said,  that  Infants,  also,  are  subjected  to  suf- 
ferings ;  and  that,  beyond  any  desert,  which  can  be  imputed  to  them. 
The  situation  of  infants,  and  the  dispensations  of  Providence  to- 
wards them,  I  acknowledge  to  be,  in  many  respects,  mysterious,  to 
a  degree,  beyond  my  ability  satisfactorily  to  explain.  But  I  utterly 
question  the  ability  of  any  objector  to  show,  that  they  suffer  more 
than  they  deserve.  We  can  never  know  the  moral  state  of  a  mind, 
which  possesses  no  means  of  communication  with  our  minds,  suffi- 
cient to  explain  that  state  to  us.  Yet  it  is  with  the  highest  proba- 
bility argued  from  Reason,  since  every  infant,  which  advances  to 
the  state  of  childhood,  proves  himself  to  be  a  sinful  being,  that  in- 
fants, if  moral  beings  at  all,  are  also  sinful  beings  in  their  infancy. 
The  contrary  conclusion,  no  objector  can  maintain.  The  objection, 
therefore,  fails  entirely  of  proof. 

Besides,  it  is  reasonably  argued,  that  the  same  God  who  never 
afflicts  adults,  whose  case  we  can  understand,  beyond  their  desert, 
does  not  afflict  infants,  whose  case  we  cannot  understand,  beyond 
their  deserts  ;  and  that,  as  there  are  plain  proofs  of  benevolence  in 
the  former  case,  so  it  is  justly  to  be  presumed  in  the  latter.  This 
analogical  argument  is  the  more  forcible,  because  no  reason  can  be 
imagined,  why  even  a  malevolent  being  should  take  any  peculiar 
pleasure  in  afflicting  infants. 

3dly.  These  evils  are  necessary  parts  of  a  benevolent  system  of 
dispensations  towards  a  sinful  world. 

That  in  such  a  world  it  is  absolutely  necessary  to  check  iniquity 
in  its  progress,  and  prevent  it  FROM  ACCOMPLISHING  those  miseries, 
which  it  is  its  universal  tendency  to  accomplish,  if  unrestrained,  must 
be  granted  by  all  men ;  if  the  existence  of  the  world  is  to  be  con- 
tinued. For,  plainly,  this  world,  without  restraints  of  this  nature, 
would  in  a  little  while  come  to  an  end.  The  weak  would  become 
a  prey  to  the  strong ;  the  simple  to  the  cunning  ;  the  quiet  to  the 
violent ;  and  all  men  to  the  sloth  and  indulgence,  to  the  passions 
and  mischiefs,  of  themselves,  or  each  other.  So  far,  then,  as  the 
natural  evils  of  this  world  are  necessary  to  restrain  the  wickedness 
of  man,  they  are  proofs  of  benevolence  on  the  part  of  God.  But  the 
proof,  that  there  are  no  more  such  evils,  than  are  necessary  for  this 
purpose,  is  complete ;  because  the  wickedness  is  not  more  than  suf- 

VOL.  I.  23 


1 78  BENEVOLENCE  OF  GOD.  fSER-  V111 

ficiently  restrained.  On  the  contrary,  how  often  is  each  man  con- 
scious of  believing,  that  still  greater  restraints  are  necessary  to  keep 
evil  men  within  due  bounds ;  and  of  wishing,  and  praying,  that  God 
would  make  bare  his  arm  for  the  further  hindrance  of  evil  designs, 
and  the  more  extensive  protection  of  the  distressed  from  the  in- 
justice of  their  oppressors. 

The  afflictions  of  this  world  are,  also,  plainly  benevolent  in  their 
intentional  and  actual  influence  on  those  who  suffer.  No  means  have, 
probably,  a  more  frequent  or  efficacious  influence  in  reforming 
wicked  men,  than  afflictions.  Prosperity,  which  one  would  expect 
to  see  draw  them  to  obedience,  as  a  cord  of  love,  not  only  fails  of 
this  effect,  but  appears  usually  to  harden  their  hearts  in  sin  and  se- 
curity, and  to  terminate  in  a  total  alienation  of  their  minds  from  all 
virtuous  regard  to  God,  or  to  mankind.  Fulness  of  bread  was  one 
of  the  great  sources  of  corruption  to  Sodom  and  Gomorrah.  When 
Jeshurun  waxed  fat,  he  forgot  the  God  that  made  him,  and  lightly 
esteemed  the  Rock  of  his  salvation.  Thus  both  nations  and  indivi- 
duals have  commonly  acted  in  circumstances  of  high  prosperity. 
The  pride  and  insolence  of  wealth,  office,  power,  and  conquest,  is,  as 
you  well  know,  proverbial  phraseology :  an  unanswerable  proof, 
that  pride  and  insolence  are  the  standing  effects  of  prosperity. 
The  more  we  possess  of  worldly  enjoyments,  although  our  happi- 
ness is  often  diminished,  the  stronger  do  our  attachments  to  the 
world  become  ;  and  the  weaker  our  disposition  to  think  of  our  duty. 
Afflictions,  only,  seem  to  break  down  this  attachment,  and  to  awa- 
ken the  attention  of  the  soul  to  virtue,  and  to  God.  Even  the  se- 
curity of  life,  itself,  as  has  been  proved  in  the  case  of  the  Antedi- 
luvians, (the  length  of  whose  lives  is  attested  by  both  scriptural  and 
profane  history)  can  become,  of  course,  a  most  powerful  mean  of 
emboldening  men  to  sin,  and  involving  them  in  misery :  and  death, 
at  the  comparatively  untimely  period  of  seventy  years,  has  been  a 
most  important  blessing  to  mankind.  Were  men  again  to  live  a 
thousand  years,  the  same  violence,  corruption,  and  wretchedness, 
which  preceded  the  deluge,  would  again  overwhelm  the  globe. 

Nor  do  good  men  stand  in  a  less  absolute  need  of  afflictions.  The 
same  tendencies  to  negligence  of  God  and  their  duty,  although 
weakened,  exist  still  in  their  minds  also.  Before  I  was  afflicted, 
says  the  Psalmist,  I  went  astray ;  but  now  have  I  kept  thy  word. 
The  mind  of  every  good  man  will  echo  this  declaration.  Riches, 
honours,  and  pleasures,  are  all  eminently  seductive  ;  and  allure  the 
heart  insensibly  after  them.  Afflictions  teach  us  how  vain  they  are, 
how  deceitful,  and  how  dangerous  ;  pluck  us  by  the  arm  in  our 
downward  course  ;  and  conduct  us  back  to  safety  and  peace.  In 
both  of  these  views,  also,  afflictions  are  plainly  eminent  blessings ; 
and  in  this  manner  it  is  satisfactorily  evinced,  that  God  doth  not 
willingly  afflict,  nor  grieve  the  children  of  men. 

All  the  observations,  which  I  have  hitherto  made  under  this  head, 
have  been  intended  to  respect  only  those  evils,  of  which  in  the  pro- 


SER.  VIII.]  BENEVOLENCE  OF  GOD.  j  79 

per  sense  God  is  the  author.  They  are,  however,  to  an  extensive 
degree  applicable  to  those,  produced  by  men.  These,  intended 
by  men  for  evil,  are  very  often  by  God  converted  into  means  of 
good;  who  thus  glorifies  himself  by  bringing  good  out  of  the  evil, 
designed  by  his  creatures. 

It  ought  here  to  be  added,  that  every  human  account  agrees  with 
the  Scriptures  in  asserting,  that  the  world,  as  it  came  from  the  hands 
of  God,  was  only  beautiful  and  delightful ;  and  that  man  was  cre- 
ated upon  it  in  a  state  of  perfect  holiness  and  felicity  /  that  man 
apostatized  from  this  state  of  perfection,  and  became  sinful,  and 
odious  to  his  Maker ;  that  in  process  of  time  all  his  descendants, 
one  family  excepted,  became  wholly  corrupt,  abandoned  their  duty, 
perpetrated  every  iniquity,  dishonoured  God,  and  destroyed  each 
other ;  that  a  deluge  was  at  length  brought  on  the  Earth,  to  lay 
waste  both  the  world,  and  its  polluted  inhabitants  ;  and  that  in  con- 
sequence of  this  event  the  Earth  itself  was  rendered  comparatively 
a  barren  and  uncomfortable  habitation,  and  its  inhabitants  afflicted 
with  many  evils  from  the  hand  of  God,  which  were  before  unknown. 
The  history  of  these  events  in  the  Scriptures,  which  I  here  consider 
merely  as  a  history,  and  not  as  a  Revelation,  is  supported  by  such 
high  internal  evidence;  by  so  uniformly  concurrent  a  tradition; 
by  so  many  facts  in  the  general  history  of  mankind ;  and  by  so 
many  and  so  powerful  proofs,  found  on  the  surface,  and  in  the 
bowels,  of  the  Earth;  that  it  cannot  fail  to  be  admitted,  as  true,  by 
every  candid  mind.  Hence,  therefore,  it  is  unavoidably  concluded, 
that  the  evils,  inflicted  by  God,  had  no  existence  before  the  Apos- 
tacy  of  man  ;  and  are  only  intended  either  to  check,  or  to  punish, 
iniquity  and  rebellion.  In  this  view  they  cannot  evince  the  least 
want  of  benevolence  on  the  part  of  God,  but  exhibit  him  as  wise, 
just,  and  good. 

From  these  considerations  it  is,  I  think,  clearly  evident,  that  the 
objections  specified,  furnish  no  solid  argument  against  the  benevo- 
lence of  the  Creator ;  and,  as  these  involve  all  the  objections  hither- 
to alleged  by  mankind,  it  is  evident,  that  the  direct  arguments  on 
this  subject  remain  in  their  full  force. 

The  chief  difficulty,  attending  this  subject,  lies  in  the  uncertainty, 
in  which  the  future  existence  of  the  soul  is  seen  by  the  light  of  na- 
ture. As  the  end  of  all  things  exists  beyond  the  grave ;  and  as  the 
twilight  of  Reason  feebly  illuminates  all  objects,  which  lie  beyond 
that  limit,  and  exhibits  them  dimly  and  doubtfully ;  the  mind  can- 
not fail,  in  taking  a  prospect  of  them,  to  feel  unsatisfied  with  such 
uncertainty  concerning  things  so  important,  and  yet  so  imperfectly 
known.  The  whole  force  of  the  arguments  on  this  subject  is,  in 
my  view,  in  favour  of  the  soul's  immortality.  These  arguments 
are,  also,  of  no  inconsiderable  strength.  From  this  source,  (hen, 
the  objector  against  the  benevolence  of  God  will  find  himself  weak- 
ened, and  his  antagonist  strengthened:  for,  if  a  future  existence  be 
admitted,  all,  which  seems  irregular,  improper,  or  mysterious,  may 


180  BENEVOLENCE  OF  GOD.  [SER.  VIII. 

plainly  and  easily  be  rendered  proper,  even  to  the  view  of  crea- 
tures, by  means  of  the  relation,  which  things  in  this  world  may 
then  be  seen  to  have  to  those,  which  are  future  and  eternal. 

Such  is  the  view  of  the  benevolence  of  God,  presented  to  my 
mind  by  the  works  of  Creation  and  Providence.  I  will  not  say, 
that  the  arguments  amount  to  a  demonstration,  in  the  strict,  logical 
sense  :  but  they  furnish  the  most  solid  foundation  for  rational  and 
immoveable  confidence.  Indeed,  the  moral  character  of  Intelligent 
beings,  particularly  of  virtuous  beings,  and  peculiarly  that  of  God,  is 
susceptible  of  evidence  from  experience  only.  We  consider  such  be- 
ings as  good,  because  they  say  and  do  that  which  is  good,  and  we 
are  incapable  of  seeing,  that  it  is  impossible  for  them  to  say  and  do 
that  which  is  evil.  Spirits  are  in  their  nature  incapable  of  being  im- 
mediately discerned,  except  by  the  infinite  Spirit ;  whose  preroga- 
tive it  is  alone  to  search  the  heart,  and  try  the  reins.  But,  when  such 
beings  do  good  only,  and  uniformly,  they  are  concluded  to  be  good, 
on  such  firm  and  rational  grounds,  as  can  never  be  shaken.  Nor  is 
this  want  of  intuitive,  or  demonstrative  certainty,  any  disadvantage 
to  Intelligent  creatures.  Intuitive,  or  demonstrative,  certainty  con- 
cerning the  moral  character  of  God,  might  exist  in  every  supposa- 
ble  case,  without  any  useful  influence  on  the  heart,  or  on  the  life. 
Nor  would  he,  who  in  the  possession  of  high  probable  evidence, 
that  God  is  a  benevolent  being,  demanded  a  demonstration  of  this 
truth  before  he  would  yield  his  heart  to  his  Maker,  be  at  all  more 
inclined  to  yield  it,  when  he  arrived  at  the  demonstration.  Confi- 
dence, on  the  contrary,  is  always  a  virtuous  state  of  mind  ;  being 
invariably  a  cordial  assent  to  that  truth,  which  is  its  object.  Con- 
fidence in  the  moral  character  of  God  is  a  virtuous  emotion,  capa- 
ble of  reaching  to  any  degree  of  excellence,  predicable  of  rational 
creatures ;  and,  being  founded  on  evidence,  which,  like  a  converg- 
ing series,  will  rise  higher  and  higher  for  ever,  it  will  increase  eter- 
nally in  strength  and  excellence ;  and  will,  more  and  more  inti- 
mately, in  an  unceasing  progress,  unite  the  hearts  of  all  moral 
beings  to  their  glorious  and  perfect  Creator. 


SERMON  IX. 

BENEVOLENCE    OF    GOD,    AS    EXHIBITED    BY    REVELATION. 

1  JOHN  iv.  8 — For  God  it  love. 

IN  my  last  discourse,  I  proposed,  from  these  words,  to  consider 
the  Benevolence  of  God,  as  exhibited  to  us  in  the 

I.  place,  by  Reason,  and 

II.  By  Revelation. 

Under  the  former  of  these  heads  I  proposed  several  direct  Argu- 
ments, in  support  of  the  doctrine  that  God  is  benevolent;  and  also 
examined  the  Objections  usually  alleged  against  it.  I  shall  now 
consider 

The  exhibition  of  this  doctrine,  furnished  by  Revelation. 

On  this  subject  I  observe  generally,  that,  in  my  own  view,  the 
arguments  in  support  of  this  doctrine,  contained  in  the  Scriptures^ 
may  be  completely  satisfactory,  notwithstanding  the  apprehension, 
usually  entertained,  that  the  character  of  God  must  be  proved,  an- 
tecedently to  the  admission  of  all  arguments,  professedly  derived 
from  a  Revelation  supposed  to  be  given  by  him.  The  Revelation 
itself  may,  for  aught  that  appears,  be  so  formed,  as  to  become  an 
indubitable  proof  of  his  existence,  and  of  any,  or  all,  of  his  attri- 
butes. The  Revelation  itself  is  an  effect;  and  from  its  nature,  the 
nature  of  the  Cause,  which  gave  it  existence,  may  be  as  satisfacto- 
rily argued,  as  from  any  other  effect.  In  other  words,  it  may  be 
such  an  effect,  as  to  prove  the  cause  divine.  Still  more  obviously 
may  this  be  the  case,  when  the  Revelation,  in  question,  is  such  a  com- 
ment on  the  works  of  Creation  and  Providence,  as  to  explain  such 
mysteries  existing  in  them,  and  remove  such  difficulties,  as  before 
prevented  us  from  a  correct  judgment  concerning  their  nature  and 
tendency.  A  text  may  be  very  difficult  to  be  understood,  and  may 
yet  by  an  ingenious  and  just  comment  be  rendered  perfectly  plain, 
even  to  a  moderate  understanding.  The  Scriptures  therefore,  which 
are  an  extensive  and  explicit  commentary  on  the  works  of  Creation 
and  Providence,  may  so  exhibit  their  nature  to  us,  even  if  we  should 
suppose  them  incapable  of  exhibiting  the  same  doctrine  in  a  con- 
vincing manner  by  themselves  only,  as  to  prove  unanswerably, 
when  considered  in  this  light,  the  benevolence  of  God. 

The  manner,  in  which  Revelation  exhibits  the  divine  benevo- 
lence, is  the  following. 

1  st.  God  directly  asserts  his  character  to  be  benevolent. 

The  text  is  the  strongest  conceivable  example  of  this  asser- 
tion. Thou  art  good,  says  David,  and  thou  dost  good;  and  thy 


182  BENEVOLENCE  OF  GOD.  [SER.IX. 

tender  mercies  are  over  all  thy  works.     There  is  none  good  but  one, 
saith  Christ,  that  is,  God. 

2dly.  He  recites  a  great  variety  of  specimens  of  his  goodness  to 
individuals  and  nations  ;  and  exhibits  them  as  being,  unquestionably, 
acts  of  benevolence  only. 

It  will  be  unnecessary  for  me,  here  to  mention,  particularly,  the 
providential  dispensations  of  God  to  his  Church,  or  to  individuals, 
in  order  to  exhibit  this  argument  in  its  proper  light.  The  history 
is  sufficiently  known  to  those,  who  hear  me,  to  convince  them,  that 
a  great  multitude  of  dispensations  to  the  Patriarchs,  Jews,  and 
Christians,  fairly,  and  only,  sustain  this  character.  These  dispen- 
sations are  not  only  related  to  us,  but  are  explained,  as  to  their 
cause,  nature,  and  design,  so  as  to  show,  beyond  a  doubt,  their  be- 
nevolent nature.  At  the  same  time,  he  has  taught  us,  all  along,  that 
his  blessings,  in  every  instance,  were  intended  as  testimonies,  on 
his  part,  to  the  excellency  of  the  same  character,  wherever  it  was 
found  in  men.  The  whole  history,  therefore,  is  made  up  of  exhi- 
bitions of  his  own  benevolence,  his  approbation  of  this  character, 
and  his  hatred  of  the  opposite  one,  in  his  creatures. 

3dly.  He  explains  the  whole  system  of  his  dispensations,  in  those 
instances  not  recorded  in  the  Scriptures,  in  the  same  manner. 

This  he  does  by  unfolding  to  us  his  designs  at  large,  in  formal 
declarations  concerning  this  subject.  These  declarations  contain 
what  may  be  called  the  general  science  of  his  Providence ;  and 
teach,  that  men,  as  sinful  beings,  are  righteously  afflicted  by  him 
for  their  iniquities  ;  that  afflictions  exist  for  no  other  cause,  but  to 
punish,  or  restrain,  the  rebellion  of  mankind,  or  to  bring  them  to 
repentance  and  reformation ;  that,  on  the  other  hand,  he  rewards 
alway,  and  with  the  greatest  delight,  every  virtuous  being,  and 
every  benevolent  action. 

In  this  manner  he  explains  this  part  of  his  Providence,  which 
is,  indeed,  the  sum  and  substance  of  it;  and  diffuses  a  general  illu- 
mination over  a  multitude  of  things,  which,  to  beings,  infantine  and 
ignorant  as  we  are,  must  otherwise  be  mysterious  and  perplexing. 

4thly.  He  exhibits  to  us  sin,  as  far  more  vile,  and  deserving  of 
far  more  punishment ;  and  virtue,  or  benevolence,  as  far  more  excel- 
lent and  meritorious,  than  our  reason  would  ot/ierwise  have  enabled 
us  to  conceive. 

In  the  Scriptures  we  are  taught,  in  the  clearest  manner,  that  sin 
is  an  universal  opposition  to  God,  and  an  universal  hostility  to  his 
benevolent  designs ;  and  that  it  is  universally  mischievous  to  the 
well-being  of  the  sinner  himself,  and  of  his  fellow-creatures.  Thus 
we  learn,  that  it  is  a  direct  war  upon  the  Creator,  and  his  creatures  ; 
a  malignant  contention  against  all  that  is  good,  and  the  voluntary 
source  of  all  that  is  evil.  Virtue,  or  benevolence,  is,  on  the  other 
hand,  exhibited  as  a  voluntary  coincidence  with  God  in  all  the  de- 
signs, which  his  own  loving  kindness  has  proposed ;  a  delight  in 
his  perfect  character,  and  supreme  blessedness;  and  a  cheerful 


SER.  IX.]  BENEVOLENCE  OF  GOD.  183 

promotion  of  the  good  of  the  universe ;  unspeakably  amiable  and 
delightful  in  itself,  and  boundlessly  productive  of  happiness  to 
others.  With  these  views,  we  cease  to  wonder,  that  men  are  af- 
flicted in  this  world :  and  are  surprised,  only,  to  see  them  no  more 
afflicted. 

5thly.  He  exhibits  to  us,  that  he  is  kind,  not  only  to  such  beings 
as  are  virtuous,  but  to  such,  also,  as  are  sinners  /  and  that  this  kind- 
ness in  its  extent  and  consequences  is  infinite. 

In  the  Scriptures  we  are  informed,  that,  notwithstanding  the  re- 
bellion of  mankind,  God  is  still  disposed  to  regard  them  with  kind- 
ness ;  and  that,  to  such  a  degree,  as  to  proffer  to  them  the  forgive- 
ness of  their  sins,  and  a  restoration  of  their  minds  to  the  character 
and  privileges,  from  which  they  have  fallen.  To  this  end,  as  we 
are  further  taught,  he  has  sent  his  only  begotten  Son  into  this  world, 
to  die  in  our  stead;  and  has  promised,  that  whosoever  believeth  on 
him  shall  not  perish,  but  have  everlasting  life.  In  consequence  of 
his  mediation,  God  has  also  sent  into  the  world  his  holy  Spirit,  to 
sanctify  our  souls,  to  purify  our  lives,  to  aid  all  our  virtuous  en- 
deavours, and  to  conduct  us  in  safety  to  the  kingdom  of  the  blessed. 
In  this  manner  he  has  proved  to  us  his  Mercy  ;  the  consummation 
and  glory  of  infinite  good-will.  When  all  the  circumstances  of  this 
wonderful  scheme  of  dispensations  are  duly  considered,  even  in 
such  a  manner  as  that,  in  which  we  are  able  to  consider  them,  we 
are  forced  to  acknowledge,  that  no  manifestation  of  benevolence, 
within  our  comprehension,  can  be  compared  to  this ;  and  to  accord 
with  the  views,  which  angels  formed  of  it,  and  which  they  ex- 
pressed in  their  divine  hymn  at  the  birth  of  the  Redeemer;  Glory 
to  God  in  the  highest ;  and  on  Earth  peace  ;  good-will  towards  men  ! 

Gthly.  In  the  Law,  which  he  has  given  to  mankind  for  the  regula- 
tion of  all  their  moral  conduct,  he  has  required  no  other  obedience, 
except  their  love  to  himself,  and  to  each  other. 

This  law,  which  was  formed  by  him  according  to  his  own  plea- 
sure, is  undoubtedly  a  perfect  expression  of  that  pleasure.  But 
love  is  the  only  object  of  its  requisitions.  Towards  him  it  is  re- 
quired to  be  supreme;  towards  other  intelligent  beings,  sincere 
and  universal.  Of  course,  as  he  has  made  love  the  only  object  of 
that  law,  by  which  he  governs  his  moral  creatures,  it  is  undoubt- 
edly the  object,  in  which  he  supremely  delights ;  and  by  necessary 
inference,  is  his  own  moral  character. 

This  truth  is  the  more  strongly  impressed,  when  we  remember, 
that  the  law  regards  nothing  else,  as  excellent,  praiseworthy,  or 
rewardable.  He  himself  informs  us,  that  love  is  the  fulfilling  of 
the  law.  This,  then,  is  the  only  thing,  which  it  requires ;  and, 
therefore,  the  only  thing,  which  it  esteems  excellent  or  desirable. 
In  all  the  various  exercises  of  duty  towards  God,  or  towards  our 
fellow-creatures,  in  whatever  form  they  appear,  or  by  whatever 
name  they  are  called,  there  is  no  other  real  principle,  or  perform- 
ance, of  duty,  besides  love.  Jt  is,  hence,  made  the  spring,  and 


1 84  BENEVOLENCE  OF  GOD.  [SER.  IX 

directory  of  all  our  conduct  towards  friends  and  enemies,  towards 
strangers  and  neighbours,  towards  those  who  can  requite  us  and 
those  who  cannot.  No  being,  capable  of  happiness,  is  above,  or 
beneath,  the  reception  of  its  benefits :  and  every  moral  being  is 
under  immoveable  obligations  to  exercise  it.  Thus  it  is  made  by 
the  law  of  God  the  foundation,  and  the  sum,  of  all  good,  natural 
and  moral ;  of  moral  good,  as  being  the  amount  of  all  our  duty 
and  of  natural  good,  as  in  this  way  the  means  of  all  our  blessings. 

Still  more  strongly  is  this  truth  impressed  by  the  sanctions  of  this 
law.  By  it  nothing,  except  love,  is  rewarded ;  and  nothing,  except 
the  opposite  character,  punished.  The  reward  is  no  less  than  end- 
less death.  In  these  sanctions,  God  expresses  in  the  strongest 
manner  his  supreme  delight  in  benevolence,  and  his  supreme  detes- 
tation of  its  opposite.  How  forcible  a  proof  is  all  this,  that  his  own 
character  is  infinitely  benevolent. 

7thly.  Go d  requires  the  whole  regard,  which  he  claims,  to  be  ren- 
dered to  him,  only  as  a  benevolent  God. 

In  the  Scriptures  we  are  required  to  love,  worship,  and  serve ; 
that  is,  to  exhibit  our  love  in  different  forms,  to  a  God  of  love,  and  to 
such  a  God  only.  Whatever  being  God  is,  he  undoubtedly  loves 
his  own  character ;  and  must  of  course  choose,  that  this  should  be, 
to  creatures,  the  object  of  their  approbation  and  love.  No  other 
conduct  is,  I  apprehend,  consistent  with  the  intelligent  nature.  But 
in  the  Scriptures  he  has  not  required  us  to  approve,  admire,  or  love 
himself,  in  any  other  character,  except  as  a  benevolent  God.  If 
this,  then,  be  not  his  real  character,  he  has  not  required  us  to  love, 
admire,  or  approve  his  true  character  at  all ;  but  another,  which  does 
not  belong  to  him.  Of  course,  he  has  not,  according  to  this  sup- 
position, required  us  to  render  this  regard  to  himself,  but  to  an 
imaginary  God  ;  an  object,  diverse  from  himself  in  every  moral  cha- 
racteristic. All  therefore,  which  he  has  done  to  enjoin,  and  to  pro- 
cure, the  veneration,  love,  and  obedience,  of  his  creatures ;  the 
pomp  of  miracles ;  the  series  of  revelations ;  the  humiliation,  life, 
and  death,  the  resurrection,  ascension,  and  intercession,  of  Christ; 
the  labours  of  the  Spirit  of  Grace ;  the  establishment  and  support 
of  his  Church  in  the  world ;  have  all  been  accomplished,  merely  to 
gain  our  homage,  and  service,  to  a  fictitious  god ;  and  not  to  himself, 
the  true  and  only  JEHOVAH.  To  the  same  end  have  been  directed, 
also,  his  law,  with  its  promises  and  threatenings,  and  his  whole 
system  of  Providence  with  its  long  train  of  judgments  and  mercies. 
According  to  this  scheme,  God  is  exhibited,  as  having  laboured  from 
the  beginning  for  a  being,  which  has  no  existence,  except  in  fancy ; 
a  mere  nihility ;  and  therefore,  as  labouring  without  an  end.  Ac- 
cording to  this  scheme,  therefore,  all  the  wonderful  works  both  of 
Creation  and  Providence  have  been  accomplished  for  no  end ;  and, 
notAvithstanding  their  amazing  magnificence,  are  no  other  than  a 
solemn  farce,  which,  he  has  informed  us,  shall  endure  for  ever. 
According  to  this  scheme,  God  has  been  employed,  from  the  be- 


SER.IX.1  BENEVOLENCE  OF  GOD.  jg- 

ginning,  in  inducing  mankind  by  a  series  of  most  wonderful  works 
to  assume  the  most  excellent  of  all  characters,  and  the  only  really 
excellent  character,  for  no  conceivable  end  ;  and  in  this  employ- 
ment has  without  any  reason  exhibited  a  perpetual  succession  of 
mere  deceit  and  illusion.  Necessity  of  deceit  cannot  exist  with 
God ;  because,  without  it,  he  can  with  infinite  ease  accomplish  what- 
ever he  chooses.  It  must  then,  if  existing  at  all,  exist  without  cause, 
or  motive.  He,  who  can  believe  this,  can  believe  any  thing.  But 
no  man  who  understands  what  he  believes,  can  seriously  adopt  so 
gross  an  absurdity. 

8thly.  God  has  informed  us  in  the.  Scriptures,  that  there  is  beyond 
the  grave  an  immortal  state  of  retribution  ;  in  which  whatever  seems 
irregular  in  the  present  state  will  be  adjusted  according  to  the  most 
exact  dictates  of  benevolence  and  equity. 

At  the  final  judgment,  we  are  taught  in  the  Scriptures,  mankind 
will  be  universally  tried  by  those  rules  of  duty,  which  have  already 
been  recited,  according  to  the  means  of  knowing  them,  which  God 
has  placed  in  their  power.  Those,  who  are  possessed  of  the  re- 
vealed law,  will  be  judged  by  the  law  /  and  those,  who  are  not,  will 
be  judged  without  the  law.  In  other  words,  every  man  will  be  judged 
according  to  his  works.  At  this  time,  the  whole  state  of  mankind 
will  be  settled  agreeably  to  the  most  consummate  benevolence. 
Such,  as  in  this  world  have  loved  God  and  each  other,  will  then, 
through  the  righteousness  of  Christ,  be  acquitted  of  all  their  former 
transgressions  ;  delivered  from  the  punishment,  which  they  had 
merited;  and  rewarded  with  everlasting  life  in  the  kingdom  of 
glory.  Those,  who  have  not  performed  this  duty,  will  be  consign- 
ed to  blackness  of  darkness  for  ever.  In  this  great  transaction,  and 
its  consequences,  the  mystery  of  the  present  world  will  be  finished; 
the  dispensations  of  God,  both  to  the  righteous  and  the  wicked,  ex- 
hibited as  perfectly  accordant  with  infinite  benevolence ;  and  the 
difficulties,  which  to  the  eye  of  reason  attend  them  here,  explained 
in  such  a  manner,  as  to  stop  every  mow/A,  and  remove  every  objec- 
tion. 

By  these  several  arguments  the  benevolence  of  God  is,  I  think, 
completely  evinced  in  the  Scriptures. 

REMARKS. 

From  the  considerations,  which  have  been  suggested  in  this  dis- 
course, connected  with  those,  which  have  preceded  it,  I  observe 
in  the 

I.  place,  that  the  benevolence  of  God  is  strictly  infinite. 

In  the  divine  Mind  every  attribute  is  necessarily  co-extended 
with  the  greatness  of  that  mind.  The  benevolence  of  God  is  as 
truly  thus  extensive,  as  his  knowledge,  or  his  power.  To  his  love 
of  happiness  existing,  to  his  desire  of  happiness  as  a  thing  to  be 
produced,  no  limit  can  be  affixed.  Intense  and  glowing  beyond 
degree,  although  perfectly  serene  and  complacent,  it  furnishes  the 

VOL.  I.  24 


186  BENEVOLENCE  OF  GOD.  [SER.  IX. 

most  solid  foundation  for  the  truth  of  that  remarkable  declaration 
in  the  text :  God  is  love ;  or  Infinite  Love  is  the  Infinite  God. 

It  is  equally  evident,  that  the  Benevolence  of  God  is  Immutable 
and  Eternal.  This  divine  Attribute,  is  like  Omniscience  and  Om- 
nipotence, plainly  incapable  of  addition,  or  diminution.  How  can 
it  be  increased  ?  By  whom,  or  what,  can  it  be  lessened  ?  What  can 
put  an  end  to  its  existence  ?  All  these  questions  convey  their  own 
answer. 

2dly.   The  Benevolence  of  God  cannot  but  be  ever  active. 

Epicurus,  and  after  him  no  small  multitude  of  succeeding  philo- 
sophers, have  adopted  the  opinion,  that  God  is  either  absolutely, 
or  in  a  great  degree,  quiescent,  or  inactive  ;  at  least  so  far  as  a  great 
part  of  what  we  have  been  accustomed  to  call  his  Providence  is 
concerned.  Some  of  these  philosophers  have  denied  the  provi- 
dence of  God  absolutely.  Others  have  denied  a  particular  provi- 
dence. But  all,  to  whom  I  refer,  have  attributed  some  degree  of 
inactivity  to  the  Creator.  Their  opinion  seems  generally  to  have 
been,  that,  after  he  had  ended  the  work  of  creating  the  Universe,  and 
set  it  in  motion,  he  left,  it  to  take  care  of  itself;  and  found  his  own 
enjoyment  in  something,  which  demanded  no  active  exertion  on  his 
fart.  Epicurus  himself  taught,  that  the  Gods,  whose  existence  he 
admitted,  resided  at  a  great  distance  from  created  beings  in  some  un- 
known, happy  region;  where  they  passed  their  immortal  life  in  a 
state  of  absolute  quiet,  and  pleasurable  enjoyment ;  without  feeling 
any  interest  in  the  affairs  of  mortals,  or  exercising  any  government, 
or  providence,  over  them.  This  opinion,  in  substance,  but  with  se- 
veral modifications,  has  been  adopted  by  no  small  number  of  phi- 
losophers down  to  the  present  time.  They,  indeed,  admit  the  ex- 
istence of  one  God  only ;  he  acknowledged  many :  they  suppose 
God  to  be  separated  from  human  affairs  only  by  a  voluntary  inat- 
tention to  them ;  he,  by  local  distance  also.  The  most  spacious 
foundation  for  this  doctrine  is  the  supposition,  that  God,  being  in- 
finitely perfect,  and,  therefore,  infinitely  happy  in  himself,  can  have 
no  inducement  to  attend  to  the  concerns  of  his  creatures  /  since  no 
such  attention  can  at  all  add  to  his  happiness.  This  supposition  is 
plainly,  and  wholly,  erroneous  ;  although  the  terms,  in  which  1 
have  expressed  it,  the  same  in  which  it  is  usually  expressed,  seem 
to  convey  an  unquestionable  truth.  It  is  true,  that  God  is  infinitely 
perfect,  and  therefore,  infinitely  happy;  and  equally  true,  of  course, 
that  no  addition  can  be  made  to  his  happiness.  It  is  also  true, 
that  this  happiness  exists  in  himself  in  a  manner  perfectly  indepen- 
dent ;  but  it  is  not  true,  that  God  would  be,  or  would  ever  have 
been,  thus  perfectly  happy,  had  he  not  made  the  Universe ;  or 
were  he  not  to  conduct  it  to  the  purpose,  for  which  it  was  made. 
Benevolence,  like  gold,  finds  its  chief  value  in  its  use.  It  is,  in  the 
nature  of  the  case,  more  blessed  to  give  than  to  receive  /  or  to  be  in 
any  other  employment,  or  situation. 

The  happiness  of  God  is  perfectly  independent,  because  he  is  able 


SER  IX.]  BENEVOLENCE  OF  GOD.  18 

to  devise,  and  execute,  whatever  he  pleases  ;  and  thus  to  accom- 
plish boundless  glory  to  himself,  and  boundless  good  to  his  crea- 
tures, dictated  by  his  benevolence,  and  comprehended  by  his  Om- 
niscience. There  is  nothing  in  the  nature  of  the  case,  which  fur- 
nishes a  shadow  of  evidence,  that  the  happiness  of  God  is,  or  can 
be,  independent  of  his  own  active  exertions.  As  these  exertions 
can  be  all  made  with  infinite  ease,  with  perfect  rectitude,  and  with 
absolute  certainty  of  success,  it  is  impossible,  that  they  should  not 
accord  with  the  most  complete  independence.  Benevolence  is  the 
love  of  happiness,  and  the  desire  of  its  existence,  wherever  it  does 
not  already  exist.  Should  this  happiness,  thus  desired,  fail  to  ex- 
ist, the  frustration  of  the  desire  must  be  a  prevention,  or  annihila- 
tion, of  the  enjoyment  which  was  found  in  the  contemplation  of  its 
existence,  or  which  the  fulfilment  of  it  would  have  produced.  If, 
then,  God  desired  the  existence  of  happiness  in  other  beings  ;  or, 
in  other  words,  if  God  was  benevolent,  (for  these  phrases  mean 
exactly  the  same  thing)  we  cannot  but  see,  that  it  was  impossible, 
in  the  moral  sense,  for  him  to  fail  of  producing  it ;  and  that,  if  he 
had  not  produced  it,  his  happiness  must  have  been  diminished. 
The  very  nature  of  the  disposition,  therefore,  proves  this  doctrine 
to  be  false,  and  the  conduct,  which  it  asserts  of  God,  to  be  impos- 
sible. 

With  equal  evidence  is  it  proved  to  be  false  by  facts.  If  the  doc- 
trine were  true;  it  would  furnish  unanswerable  proof,  that  God 
would  never  have  created  the  Universe.  He  was  just  as  happy  in 
the  contemplation  of  his  own  perfections,  antecedently  to  the  crea- 
tion, as  at  the  present  time  ;  and  according  to  this  doctrine,  could 
have  had  no  inducement  to  create,  any  more  than  at  the  present 
time  to  superintend.  The  existence  of  things  could  be  no  more  ne- 
cessary to  his  happiness,  than  the  government  of  them.  But  he  has 
created  them  ;  and  has  thus  proved,  that  he  took  pleasure  in  their 
existence.  Of  course  his  happiness  partly  consisted  in  the  fact,  thaf 
they  existed ;  and  would  have  been  lessened,  so  far  as  this  part  ex- 
tended, if  they  had  not  been  brought  into  existence.  But  the  universe, 
and  every  thing  which  it  contains,  was  created  for  some  end :  that  is, 
it  was  created  for  the  purpose  of  bringing  into  existence  the  happiness, 
which  the  conscious  beings,  contained  in  it,  were  intended  to  enjoy ; 
and  for  the  pleasure,  which  God  experienced  in  producing  this  happi- 
ness. This  truth  will  not  be  denied,  unless  for  the  sake  of  denying 
it :  since  the  contrary  supposition  would  impute  to  the  Creator  the 
most  absolute  folly,  and  would  therefore  be  a  palpable  blasphemy. 
Nor  will  it  be  any  more  denied,  that  the  superintendency  of  God 
over  all  things  is  absolutely  necessary,  every  moment,  in  every 
place,  and  to  every  being,  in  order  to  the  accomplishment  of  this 
end :  all  other  agency,  beside  his,  being  infinitely  inadequate  to  this 
purpose.  This  happiness,  being  eternal,  is  an  object  infinitely 
great  and  desirable ;  and  was,  of  course,  infinitely  desired  by  God. 
An  infinite  inducement,  therefore,  continually  exists  to  the  conti- 


188  BENEVOLENCE  OF  GOD.  [SER.  IX 

nual,  and  universal,  agency,  of  God,   in  the  government  of  all 
things. 

I  know  of  but  one  seeming  objection  to  this  doctrine.  It  is  this  : 
that,  if  the  happiness  of  God  in  any  degree  consists  either  in  behold- 
ing, or  producing,  the  happiness  of  his  creatures,  then  it  will  seem 
to  follow,  that  he  was  less  happy,  antecedently  to  the  creation,  than 
at  the  present  or  any  future  period.  This  conclusion,  will,  however, 
vanish,  if  we  call  to  mind,  that  all  duration  is  present  to  God ;  and 
that  his  manner  of  existing  excludes  all  possible  application  to  him 
of  past  and  future.  Whatever  was,  or  will  be,  with  respect  to 
creatures,  is  only,  and  alike,  present  to  him.  His  happiness,  there- 
fore, is  the  same  yesterday,  to-day,  and  for  ever. 

Epicurus,  who  denied  a  creation,  was  undoubtedly  more  consist- 
ent with  himself,  than  modern  philosophers,  who  admit  this  event, 
and  yet  deny  the  providence  of  God.  If  God  had  not  thought 
proper  to  create  the  Universe  ;  it  might  with  some  show  of  reason 
be  concluded,  that  he  would  not  find  any  interest  in  governing  it; 
but,  if  he  created  it,  as  the  philosophers  in  question,  in  many  in- 
stances acknowledge,  it  is  unanswerably  certain,  that  he  will  un- 
ceasingly conduct  it  by  his  providence  to  the  purpose,  for  which  it 
was  created. 

This  consideration  is  infinitely  glorious  to  God.    The  divine  dis- 
position here  exhibited,  is  infinitely  unlike  the  boasted  benevolence 
of  modern  philosophy ;  which  is  wholly  confined  to  the  mere  con- 
templation of  happiness  as  a  beautiful  picture,  or  to  the  impassion- 
ed exhibition  of  good-will  in  sighs,  and  tears,  and  pathetic  expres- 
sions ;  useless  to  the  subjects  of  it,  and  fruitless  towards  its  objects ; 
or  is  spent  in  mere  unavailing  wishes,  in  themselves  wholly  devoid 
of  efficacy  or  worth.     This  divine  disposition  is  the  boundless  en- 
ergy of  the  infinite  Mind ;   the  intense  and  immeasurable  love  of 
doing  good,  unceasingly,  and  endlessly,  producing  that  happiness, 
in  which  it  delights.     It  creates,  with  an  activity  never  wearied, 
and  never  discouraged,  means  to  this  glorious  end,  without  number, 
and  beyond  degree,  fitted  with  a  diversity  incomprehensible  to  ef- 
fectuate in  the  most  perfect  manner  this  eminently  divine  purpose. 
It  is  a  tree,  which,  planted  in  this  distant  world,  reaches  the  highest 
heaven  ;  adorned  with  branches  endless  in  their  multitude,  covered 
with  leaves  and  blossoms  of  supernal  beauty,  and  loaded  with  fruits 
of  life  and  happiness  countless  in  their  number,  unceasing  in  their 
succession,  and  eternal  in  their  progress  :  while  all  the  innumerable 
millions  of  percipient  beings  approach,  and  eat,  and  live. 
3dly.   The  benevolence  of  God  is  his  whole  moral  character. 
We  commonly,  and  I  think  in  most  cases  necessarily,  speak  of 
the  moral  character  of  God,  as  composed  of  many  separate  attri- 
butes ;  of  goodness,  bounty,  mercy,  truth,  justice,  faithfulness,  and 
patience.     In  the  same  manner,  also,  the  Scriptures  unfold  his  mo- 
ral character.    In  this,  they  have  accorded  with  that  mode  of  think- 
ing, which  is  natural  to  us,  and  in  which  we  usually  think  more 


SER.  IX.J  BENEVOLENCE  OF  GOD.  jgg 

clearly,  and  advantageously,  than  in  any  other.  The  exercises  of 
benevolence  are  so  numerous,  and  so  diversified,  as  to  need,  if  we 
would  consider  them  clearly,  and  usefully,  to  be  arranged  in  differ- 
ent classes,  denoted  by  different  names,  and  separately  contempla 
ted  by  our  minds.  Still,  it  is  also  useful  to  remember  what  the 
Scriptures  have  taught  us  in  the  text,  that  the  whole  moral  charac- 
ter of  God  is  love,  endlessly  diversified  in  its  operations  and  mani- 
festations, but  simple  and  indivisible  in  its  nature ;  an  intense  and 
eternal  flame  of  uncompounded  good-will. 

How  glorious  a  character  is  here  presented  to  us  of  the  great 
Ruler  of  all  things !  Nothing  less  than  infinite  and  unmingled  be- 
nevolence could  qualify  him  for  the  great  work  of  replenishing  his 
vast  kingdom  with  unceasing  and  eternal  good.  All  good-will,  in- 
ferior to  this,  must,  it  would  seem,  be  wearied,  discouraged,  influ- 
enced to  change  its  views  by  rebellion  and  provocation,  and  thus 
inclined  to  vary  its  original  and  best  designs,  and  to  fall  short  of 
the  perfect  objects,  which  it  began  to  accomplish.  But  the  love  of 
God,  evidently  without  limits,  is  equally  without  variableness,  or 
shadow  of  turning.  Hence,  every  good  gift,  and  every  perfect  gift, 
flows  from  it  unceasingly,  and  will  flow  for  ever. 

In  this  view  of  his  character,  how  infinitely  distant  is  JEHOVAH 
from  all  the  Gods  of  the  Heathen !  These  imaginary  beings  were 
not  only  imperfect,  but  were  debased  by  every  human  weakness, 
and  deformed  by  every  human  passion;  possessed  of  no  fixed 
character,  or  purpose ;  contentious  among  themselves  ;  revenge- 
ful towards  mankind ;  flattered  into  good  humour  again  by  their 
services ;  wearied  by  their  own  labours ;  and  invigorated  anew  only 
by  food,  sleep,  or  pastime. 

I  cannot  but  add,  How  different  a  Saviour  must  he  be,  whose 
mind  is  informed  with  this  boundless  love,  united  with  its  concomi- 
tant perfections,  from  the  Saviour,  presented  to  us  by  Socinianism, 
and  its  kindred  systems !  Christ,  as  exhibited  to  us  by  these  sys- 
tems, is  a  created,  and,  therefore,  an  imperfect  and  mutable,  being. 
When  Stephen  was  expiring,  he  committed  his  soul  finally,  with  all 
its  interests,  into  the  hands  of  the  LORD  JESUS.  All  his  faithful 
followers,  at  the  close  of  their  lives,  adopt  the  same  conduct. 
How  desirable  must  it  be,  at  so  solemn  a  period,  when  our  all  is 
depending,  to  realize,  that  he,  on  whom  we  depend,  is  possessed  of 
love,  great  enough  to  comprehend  even  us,  and  to  be  incapable  of 
weariness,  alienation,  or  change :  love,  in  a  word,  the  same  yester- 
day, to-day,  and  for  ever!  How  desirable  must  it  be  to  find  Him, 
in  whom  we  are  required  to  repose  confidence,  as  the  condition  of 
inheriting  eternal  life,  able,  willing,  and  faithful,  to  bestow  on  us, 
all  that  is  meant  by  this  divine  reward. 

4thly.  The  perfect  Benevolence  of  God  must,  it  is  evident,  delight 
in  greater  good,  more  than  that,  which  is  less,  and  most  in  that, 
which  is  supreme. 

That  the  Omniscience  of  God  cannot  but  discern  all  the  differ- 


190  BENEVOLENCE  OF  GOD.  [SER.  IX 

ences  of  good,  and  distinguish,  with  complete  accuracy,  and  in  all 
cases,  the  greater  from  the  less,  and  that  which  is,  on  the  whole, 
most  desirable,  from  that  which  is  not,  will  be  admitted  of  course. 
That  perfect  benevolence  must  choose  this,  in  preference  to  any 
other,  is,  unless  I  am  deceived,  equally  evident.  Indeed,  I  can 
conceive  of  no  possibility,  that  benevolence  can,  in  any  being,  pre- 
fer a  smaller  degree  of  what  he  thinks  good  to  a  greater.  Much 
less  can  this  be  attributable  to  God.  As  he  knows  perfectly  what 
is  really  good  ;  so  on  this  only  must  his  desire,  or  delight,  be  fixed; 
and  with  the  more  intenseness  in  proportion  to  the  greatness  of  the 
degree,  in  which  it  does  or  may  exist. 

Should  it  be  said,  that  there  may  be  two  or  more  systems  of  good, 
equally  perfect  and  desirable :  I  am  not  disposed  to  contend  with 
him,  by  whom  it  is  said.  Those,  who  say  it,  ought  however  to  re- 
member, that  it  is  said  gratuitously  :  there  being  no  evidence,  by 
which  the  assertion  can  be  supported.  But,  should  it  be  granted, 
it  will  not  at  all  affect  the  doctrine  under  consideration.  These 
two  or  more  systems  are  by  the  supposition  equally  good ;  and 
therefore,  as  an  object  of  contemplation,  or  adoption,  neither  is  in 
any  degree  preferable  to  the  other.  That,  then,  which  has  been 
actually  adopted,  has  by  this  fact  become  preferable.  In  all  other 
respects  it  was  equally  desirable  ;  and,  as  it  has  been  actually 
commenced,  it  is  more  desirable  that  it  should  be  continued,  than 
that  it  should  be  given  up  for  the  sake  of  adopting  that,  which  was 
only  equal  to  it ;  because,  in  that  case,  all,  that  has  been  already 
done,  must  have  been  done  in  vain :  conduct,  which,  I  need  not 
say,  would  be  unbecoming  the  divine  character,  and  for  this  rea- 
son, at  least,  wholly  undesirable.  The  present  system,  or  the  sys- 
tem actually  adopted  by  God,  is  therefore,  to  say  the  least,  now 
the  best  and  most  perfect  system  of  good. 

The  same  reasoning  will  equally  prove,  that  the  means,  which 
he  has  employed  for  the  accomplishment  of  this  great  end,  are  also 
the  best  and  most  proper  means,  which  could  be  chosen  ;  and,  of 
course,  that  the  whole  work  of  Creation  and  Providence,  compo- 
sed of  the  means  and  the  end,  is  a  perfect  work,  entirely  suited  to 
his  character. 

5thly.  It  is  evident,  that  God,  who  is  thus  benevolent,  must  love 
the  same  disposition  in  his  creatures,  and  hate  the  opposite  one,  un- 
changeably and  for  ever. 

That  God  delights  with  infinite  complacency  in  his  own  moral 
character,  cannot  be  questioned.  Benevolence  in  his  Intelligent 
creatures  is  a  direct  resemblance  of  this  character ;  his  own  image, 
instamped  on  created  minds  ;  and  cannot  fail,  therefore,  to  be  an 
object  of  the  same  complacency,  wherever  it  exists.  He  loves, 
also,  his  own  purposes.  Of  course,  he  must  love  this  disposition 
in  his  creatures,  because  all  those,  in  whom  it  exists,  love  the  same 
purposes,  and  voluntarily  coincide  with  him  in  their  endeavours  to 
promote  them. 


bER.  IX.]  BENEVOLENCE  OF  GOD  jgj 

On  the  contrary,  that  disposition  in  his  creatures,  which  is  oppo- 
site to  his  own,  is  in  itself  odious,  in  proportion  as  his  is  amiable ; 
and  voluntarily  endeavours  to  oppose,  and  to  frustrate  his  pur- 
poses ;  that  is,  to  diminish,  or  destroy,  the  boundless  good,  which 
he  has  begun  to  accomplish.  It  is  not  here  intended,  that  so  vast 
a  scheme  of  thought,  or  action,  usually  enters  into  the  minds  of 
sinful  creatures ;  but  that  this  is  the  real  tendency  of  all  their  op- 
position to  his  law  and  government.  In  this  view,  the  rebellion  of 
sinners  assumes  a  most  odious  and  dreadful  aspect ;  and  is  here 
seen  to  be  a  direct  hostility  against  the  benevolent  character  and 
designs  of  God,  and  against  the  well-being  of  his  Intelligent 
creation. 

When,  therefore,  he  shall  come  to  judge  the  world  in  righteous- 
ness, and  to  render  to  them  such  rewards,  as  are  suited  to  their 
characters ;  it  is  plain,  that  he  will  approve  of  those,  and  those 
only,  who  resemble  him  by  being  benevolent ;  and  disapprove  of 
those,  who  have  cherished  the  contrary  disposition. »  The  former, 
he  will  bless,  or  make  happy ;  the  latter  he  will  punish,  or  make 
miserable.  His  approbation,  at  the  final  judgment,  is  no  other  than 
a  testimony  of  the  pleasure,  which  he  takes  in  the  moral  character 
of  those,  who  are  approved ;  and  his  disapprobation,  a  similar  tes- 
timony of  the  displeasure,  which  he  feels  towards  those  who  are 
condemned.  Of  this  pleasure  and  displeasure  his  rewards  and 
punishments  are  only  proofs,  of  a  still  higher  kind ;  all  founded  on 
the  moral  character  of  the  respective  beings,  who  are  judged  and 
rewarded.  How  odious,  how  undesirable,  then,  is  that  disposition 
in  us,  which  God  by  the  dictates  of  his  infinite  benevolence  is  in  a 
sense  compelled  thus  to  hate,  and  punish,  because  it  is  a  voluntary 
opposition  to  his  own  perfect  character,  and  a  fixed  enmity  to  the 
well-being  of  his  creatures.  How  lovely  and  desirable,  on  the 
contrary,  is  that  disposition,  which  he  thus  loves,  and  will  thus  re- 
ward, because  it  is  a  resemblance  of  his  own  beauty  and  excel- 
lence, a  cheerful  accordance  with  all  his  perfect  designs,  and  an 
universal  good-will  to  his  Intelligent  kingdom  ! 


SERMON  X. 

ATTRIBUTES  OF  GOD. THE  JUSTICE  OF  GOD. 


DEBT,  xxxii.  4. — Just  and  right  is  he. 

JL  HE  end,  for  which  the  Song,  of  which  this  verse  is  a  part,  was 
written,  is  expressed  in  the  preceding  Chapter,  verse  19,  in  these 
words  : 

Now,  therefore,  write  ye  this  song  for  you,  and  teach  it  to  the  chil- 
dren of  Israel :  put  it  in  their  mouths,  that  this  song  may  be  a  wit- 
ness for  me  against  the  children  of  Israel. 

To  this  end  it  is  perfectly  suited.  It  is  a  general  testimony  of 
the  perfectionrof  God,  and  of  his  peculiar  kindness  to  that  people. 
As  it  strongly  and  unanswerably  exhibits  the  Righteousness  and 
Goodness  of  God  in,  all  his  dealings  with  them ;  so,  in  the  same 
evident  and  forcible  manner,  it  manifests  their  ingratitude  and  un- 
reasonablene^s  in  rebelling  against  him.  These  it  presents  in  the 
most  affecting  light ;  because  it  shows,  that  God  clearly  foreknew 
all  their  transgressions,  and,  with  this  foreknowledge,  still  per- 
formed for  them  all- these  blessings. 

At  the  same  time,  it  forewarned  them  of  their  sin  and  danger, 
and  urged  on  them  the  strongest  motives  to  obedience.  This 
timely  testimony  was  itself  a  most  convincing  and  affecting  proof 
of  his  goodness,  and  left  them  without  excuse. 

The  text  is  a  general  ascription  of  supreme  excellence  and 
glory  to  God,  in  his  nature,  agency,  and  works.  I  will  publish  the 
name  of  the  Lord,  Jehovah,  saith  Moses  in  the  preceding  verse ; 
ascribe  ye  greatness  unto  our  God. 

This  Name,  or  ^Character,  is  published  in  the  verse  which  con- 
tains the  text.  He  is  the  Rock  ;  his  work  is  perfect,  for  all  his  ways 
are  Judgment:  a  God  of  Truth,  and  without  iniquity;  Just  and 
Right  is  he.  'J'hai-  is,  God  is  the  Rock,  or  foundation,  on  which  the 
Universe  stands.  His  work,  the  great  work  of  building  and  go- 
verning the  Universe,  is  perfect ;  without  imperfection,  error,  or 
fault ;  comprising  all  things  which  it  ought,  and  nothing  which  it 
ought  not,  to  comprise.  The  reason  of  this  perfection  is,  that  all 
his  ways  are  Judgment;  that  is,  are  a  perfect  compound  of  wisdom, 
righteousness,  and  goodness.  Just  and  Right  may  signify  the  same 
thing  ;  or,  as  is  often  the  meaning  of  Right,  so  here  it  may  natu- 
rally denote  the  perfection  of  God  generally  considered. 

DOCTRINE. 

Go d  is  a  Being  of  perfect  Justice. 

Before  I  enter  upon  the  proof  of  thi?  doctrine,  it  will  be  neces- 


SER.X.J  THE  JUSTICE  OF  GOD.  jg3 

sary  to  examine  the  different  meanings  of  this  term  ;  as,  like  most 
other  abstract  terms,  it  is  variously  used. 

1st.  Justice,  as  applied  to  cases,  in  which  property  is  concerned, 
denotes  the  exchange  of  one  thing  for  another,  of  equal  value. 

Justice,  considered  in  this  manner,  affects  all  bargains  ;  the  pay- 
ment of  debts ;  and  the  adjustment,  and  fulfilment,  of  all  contracts. 
Whenever  these  are  so  made,  and  performed,  as  that  an  exact 
equivalent  is  rendered  for  what  is  received,  then,  and  then  only, 
justice  is  done.  This  is  called  Commutative  Justice. 

2dly.  As  applied  to  the  conduct  of  a  Magistrate  towards  subjects, 
it  denotes  exactly  that  treatment  of  the  subject  which  his  personal  con- 
duct merits.  To  reward  the  good  subject,  and  to  punish  the  bad, 
according  to  equitable  laws,  and  real  desert,  is  to  treat  both  justly ; 
or  to  exhibit  justice  in  the  distributions  of  Government.  Accord- 
ingly a  Ruler,  conducting  in  this  manner,  is  by  the  common  voice 
declared  to  be  a  just  ruler.  Justice,  in  this  sense,  is  properly  called 
Distributive  Justice. 

3dly.  Justice,  in  a  much  more  extended  sense  than  either  of  these, 
denotes  doing  that,  which  is  Right  upon  the  whole,  in  all  cases  /  that 
which  is  fittest  and  most  useful  to  be  done ;  in  other  words,  that 
which  will  most  promote  the  universal  Good.  In  this  sense,  Justice 
is,  together  with  its  corresponding  term,  Righteousness,  used  as  sy- 
nonymous with  Benevolence  or  Virtue,  and  involves  the  whole  of 
moral  excellence.  This  is  sometimes  called  General  Justice.  This 
use  of  the  word  is  very  frequent ;  and  many  persons  appear  to 
make  no  distinction  between  this  sense  of  the  word  and  the  last 
mentioned.  Yet  the  meanings  are  widely  different.  In  the  former 
sense,  Justice  is  the  conduct  of  a  Ruler  only;  in  the  latter,  is  ap- 
plicable to  all  Intelligent  beings :  in  the  former,  it  is  a  course  of 
conduct,  respecting  a  single  object,  according  to  his  merit,  or  de- 
merit ;  in  the  latter,  it  always  respects  the  universe. 

Justice,  when  considered  as  an  attribute,  is  the  disposition,  which 
gives  birth  to  these,  or  to  either  of  these,  kinds  of  conduct. 

With  respect  to  the  first  of  these  senses,  we  cannot  easily  sup- 
pose a  case,  in  which  God,  who  is  the  giver  of  all  good,  can  receive 
any  thing,  for  which  an  equivalent  can  be  rendered.  The  nearest 
resemblance  to  such  a  case,  which  is  applicable  to  God,  is  one,  in 
which  he  requires  the  service  of  mankind  in  a  particular  manner, 
and  promises  to  reward  them  for  such  service  with  worldly  posses- 
sions. Several  such  instances  may  be  found  in  the  Scriptures. 

Thus  he  promised  the  Israelites  abundant  worldly  good,  in  con- 
sequence of  their  faithful  obedience.  Thus  he  promised  David,  as 
a  reward  for  his  obedience,  many  earthly  blessings.  Thus,  for  the 
execution  of  his  decree  against  Tyre,  he  gave  Egypt  into  the  hands 
of  Nebuchadnezzar. 

These  instances  are,  however,  all  plainly  imperfect  ones,  for 
the  purpose  of  exhibiting  a  complete  display  of  this  Attribute  in 
the  sense  in  question.  God,  in  all  the  cases  specified,  exhibited 

VOL.  I.  25 


194  THE  JUSTICE  OF  GOD.  [SER.  X. 

his  bounty,  and  mercy,  so  much  more  strongly  than  mere  commu- 
tative justice,  that  we  are  apt  to  forget,  that  this  was  exhibited  at 
all.  Nor  can  we  suppose  a  case,  in  which  this  difficulty  will  not 
arise,  from  the  character  and  situation  of  God,  as  the  Author  and 
Giver  of  all  good,  and  as  the  Receiver  of  nothing  from  the  hands 
of  his  creatures. 

Yet,  if  a  case  could  be  proposed,  in  which  God  could  act,  as 
just  in  the  Commutative  sense,  his  disposition  to  be  just,  in  this 
sense,  would  be  as  perfect,  as  in  either  of  the  other  senses.  This 
is  unanswerably  evident  from  the  consideration,  that  he  requires, 
under  the  most  awful  penalties,  the  exercise  of  such  justice  from 
the  hands  of  his  subjects.  In  the  two  last  senses,  the  justice  of 
God  is  perpetually,  and  perfectly,  exercised  towards  all  his  Intel- 
ligent creatures. 

As  the  Ruler  of  the  Universe,  he  rewards  every  rational  being 
exactly  according  to  his  works  ;  except  that  he  hath  shown  mercy 
to  numberless  sinners,  who  had  merited  nothing  but  wrath  and  pu- 
nishment :  an  exception  supremely  glorious  to  his  character,  and 
formed  in  entire  consistency  with  exact  justice. 

As  the  great  friend  of  happiness,  he  has  devised,  also,  the  most 
perfect  happiness  of  his  immense  Kingdom,  and  the  most  perfect 
means  of  accomplishing  it.  This  he  pursues  with  infinite  intense- 
ness  of  energy,  without  intermission,  without  change,  and  without 
end. 

In  this  sense,  the  Justice  of  God  respects  first,  himself;  and  se- 
condly, his  creatures. 

1  st.  God  is  infinitely  just,  as  his  conduct  respects  himself. 

In  an  uniform  series  of  dispensations,  he  exhibits  to  the  Uni- 
verse, his  own  character,  as  supremely  glorious,  excellent,  beauti- 
ful, and  lovely ;  and  as  therefore  deserving  all  possible  admiration, 
confidence,  love,  reverence,  worship,  and  obedience,  from  all  In- 
telligent beings.  In  this  divine  employment  he  has  published  to 
Intelligent  beings  a  glorious  rule  of  rectitude,  as  the  rule  of  his  own 
conduct :  a  rule,  to  which  all  that  conduct  is  entirely  conformed, 
without  variableness,  or  shadow  of  turning.  To  this  rule  he  re- 
quires them  to  conform  all  their  conduct,  also.  In  obeying  it,  are 
involved  their  duty,  interest,  honour,  and  happiness,  alike.  This 
he  has  exhibited  as  an  unchangeable  and  everlasting  rule ;  by 
which  the  Intelligent  universe  is  every  where,  at  every  period,  and 
with  respect  to  every  thing,  to  be  governed ;  and  which  he  will 
never  forsake,  even  though  that  universe  were  to  be  the  sacrifice. 

2dly.  In  the  same  sense,  God  is  perfectly  just  to  his  creatures. 

The  justice  of  God  to  himself  is  the  highest  and  first  act  of  jus- 
tice to  his  creatures.  But  for  this  regard  to  himself,  they  could 
never  venerate  his  character,  nor  render  him  their  love,  or  their 
confidence.  As  the  promoter  of  the  universal  good,  God  can  in 
no  way  so  contribute  to  this  great  and  glorious  end,  as  in  unfolding 
his  own  supremely  excellent  character.  This  is  the  source,  and 


SER.  X-l  THE  JUSTICE  OF  GOD  195 

foundation,  of  all  virtuous,  sincere,  and  enduring  happiness.  In 
this  conduct  of  God,  therefore,  the  universe  is  infinitely  interested. 
In  each  particular  dispensation  to  them,  also,  he  directly  pur- 
sues the  same  end,  in  all  the  parts  of  his  endlessly  diversified  ad- 
ministration. Not  a  wrong,  not  a  mistake,  not  a  defect,  finds  ad- 
mission into  his  providence,  throughout  eternity  and  immensity. 

But  it  is  chiefly  as  the  great  Ruler  of  all  beings,  that  the  justice 
of  God  demands  a  particular  consideration,  at  this  time.  In  this 
character,  his  justice  is  employed  in  the  distribution  of  rewards  to 
holy  and  virtuous  creatures,  and  of  punishments  to  false  and  rebel- 
lious subjects  of  his  government. 

All  these  distributions  are  made  on  the  ground  of  law.  Such, 
as  obey  the  law  of  God,  are  by  impartial  justice  rewarded :  those, 
who  disobey,  are  punished.  The  perfection  of  these  distributions 
consists  in  this  ;  that  each  creature  is  rewarded,  or  punished,  ac- 
cording to  his  character  and  conduct,  exactly ;  so  that  the  reward, 
or  the  punishment,  shall  be  precisely  proportioned  to  the  several 
degrees  of  virtue,  or  guilt,  just  as  they  have  existed.  In  this  case 
all  the  palliations,  and  aggravations,  of  guilt,  and  all  the  means  of 
increasing  or  diminishing  virtue,  will  enter  completely  into  the  esti- 
mate of  the  character  of  each  individual.  Of  all  these,  God,  who 
searcheth  the  heart,  and  trieth  the  reins,  is  a  perfect  judge.  Nothing 
is  unknown,  or  forgotten,  by  him ;  and  nothing  will  be  left  out  of 
the  estimate  of  character,  which  will  be  the  foundation  of  the  re- 
ward, or  the  punishment.  The  proofs  of  the  justice  of  God,  ex- 
hibited by  reason,  or  found  in  the  system  of  Providence,  are  not  to 
us,  demonstrative.  Yet  they  are  well  deserving  of  our  attention. 

1st.   The  character  and  circumstances  of  God  strongly  lead  us  to 
believe  in  his  perfect  justice. 

God  is  perfectly  independent ;  in  the  actual  possession  of  all 
possible  good ;  and  completely  secure  against  every  possible  loss, 
and  evil.  Whatever  he  pleases  to  have  exist,  or  done,  is  certainly 
brought  to  pass ;  and  in  the  precise  manner,  which  is  pleasing  to 
him.  Hence  no  temptation,  or  inducement,  to  any  injustice,  can 
exist  with  respect  to  him.  Possessing  all  things,  he  can  need  no- 
thing ;  contriving  all  things,  he  can  fear  nothing ;  effecting  all  things, 
which  he  chooses,  with  infinite  ease,  and  no  possible  obstruction, 
he  can  never  have  occasion  to  adopt  any  other  character,  or  con- 
duct, but  that  of  perfect  justice.  Injustice  in  our  experience  is  al- 
ways derived,  and  of  course,  from  the  dread  of  some  disadvantage, 
or  the  desire  of  some  advantage  which  otherwise  would  not  exist. 
But  these  things  have  no  possible  application  to  God.  Reason 
sees  not,  therefore,  how  God  can  be  under  any  inducement  to  in- 
justice. But  without  such  inducement,  injustice  cannot  exist. 

2dly.  In  this  state  of  trial  many  exhibitions  of  the  divine  justice 
are  made  in  divine  providence. 

These  are  seen  chiefly  in  the  application  of  punishments  and  re- 
wards to  Nations,  considered  in  their  national  capacity.     Nations, 


196  THE  JUSTICE  OF  GOD.  [SER.  X 

as  such,  exist  only  on  this  side  of  the  grave.  Hence  it  would  seem, 
that  in  this  peculiar  character,  as  nations  merely,  they  are  with  pro- 
priety rewarded  or  punished  here.  Thus  nations,  after  they  have 
become  corrupted  to  a  certain  degree,  have  constantly  been  de- 
stroyed for  their  national  corruption.  God,  indeed,  has  usually 
waited  with  wonderful  patience,  until  their  iniquities  were  full ;  and 
so  evidently,  that  the  ancient  heathens  described  and  painted  Justice 
as  lame ;  that  is,  slow  in  arriving.  This  conduct  of  the  Creator  is 
highly  becoming  his  glorious  character,  as  a  most  bountiful  and 
merciful  God  towards  beings,  still  in  a  state  of  trial. 

Yet  the  destruction,  or  punishment,  has  been  sure;  however 
late  it  may  seem  to  us.  The  Lord  is  not  slack  concerning  his  pro- 
mise, as  men  count  slackness  ;  but  is  long-suffering  to  usward ;  not 
willing  that  any  should  perish,  but  that  all  should  come  to  repent- 
ance. 

So  evident  has  been  the  justice  of  God  in  such  instances,  that 
the  heathen  have  strongly  marked,  and  fully  acknowledged  it, 
generally  throughout  the  whole  heathen  world :  a  clear  proof, 
that  it  has  struck  the  eye,  and  convinced  the  mind,  of  Common 
sense. 

3dly.  The  justice  of  God  is  conspicuous  in  this  great  fact ;  that 
mankind  are  never  afflicted  beyond  their  deserts. 

In  the  last  discourse,  but  one,  I  have  observed,  that  this  truth  is 
rendered  evident  in  the  only  case,  in  which  it  can  with  the  least 
appearance  of  reason  be  disputed  ;  viz.  the  sufferings  of  virtuous 
men;  by  their  own  uniform  acknowledgment,  that  they  never 
suffer  even  so  much  as  they  are  conscious  of  having  deserved. 
But  the  only  tendency  of  any  mind  to  injustice  is  to  withhold  good, 
or  inflict  evil,  contrary  to,  or  beyond,  the  desert  of  the  recipient. 
As  neither  of  these  is  ever  the  fact ;  as,  on  the  contrary,  men  al- 
ways receive  more  good,  and  less  evil,  than  they  have  merited ;  it 
is  plain,  that  the  justice  of  God  on  the  one  hand,  and  his  absolute 
freedom  from  injustice  on  the  other,  are  strongly  evidenced  in  his 
dispensations  to  man  in  the  present  world. 

4thly.  All  the  arguments,  which  I  have  deduced  from  the  charac- 
ter and  circumstances  of  God,  to  prove,  that  he  is  benevolent,  are  ca- 
pable of  an  equally  forcible  application  to  the  present  subject ;  and 
contribute,  in  the  same  manner,  to  prove  that  he  is  just. 

As  these  have  been  so  lately  rehearsed,  it  will  be  unnecessary  to 
mention  them  again  at  the  present  time. 

5thly.  As  God  is  benevolent,  it  is  impossible  that  he  should  not  be 
just. 

In  the  last  discourse  I  observed,  that  love  constituted  the  whole 
moral  character  of  God ;  and  that,  although  we  were  obliged  for 
the  sake  of  distinctness,  to  consider,  as  the  Scriptures  themselves 
often  do,  this  character  in  different  views,  and  under  different 
names ;  yet  it  is  in  reality  a  disposition  simple  and  indivisible  :  these 
names  denoting  only  its  different  modifications  and  exercises.  As 


3ER.  X.]  THE  JUSTICE  OF  GOD  ig? 

I  expect  hereafter  to  consider  this  subject  more  fully,  I  shall  only 
observe  here,  that,  the  doctrine  being  admitted,  the  benevolence  of 
God,  if  proved,  as  I  flatter  myself  it  has  been,  from  the  light  of 
Nature,  is  itself  complete  proof  of  the  justice  of  God.  A  Being, 
willing,  as  a  benevolent  one  necessarily  is,  to  do  more  good  to 
others  than  justice  demands,  cannot  be  willing  to  do  less ;  the  only 
manner,  in  which  he  could  possibly  be  unjust. 

This  proof  of  the  justice  of  God  is,  I  think,  ample  and  satisfac- 
tory. At  the  same  time,  in  such  a  world  as  this,  where  the  system 
of  dispensations  extends  to  so  many  beings,  and  so  many  events,  in 
themselves  varied  almost  endlessly,  and  in  their  relations  still  more 
numerous  and  diversified  ;  it  cannot  but  be,  that  mystery  should  in 
a  great  measure  overspread  the  whole.  In  each  individual  case, 
there  will  be  much,  that  we  cannot  understand ;  in  the  comparison 
of  that  case  with  others,  there  will  be  more.  A  state  of  trial,  also, 
involves  the  doctrine,  that  in  it  a  complete  exhibition  of  justice 
cannot  be  made.  All  that  is  just  in  such  a  state  cannot  be  seen  to 
be  just;  especially  by  creatures,  whose  discernment  and  compre- 
hension are  like  ours;  so  limited,  and  so  disproportioned  to  the  ob- 
jects of  investigation.  Amid  the  multitude  of  these  objects  we 
are  lost ;  by  their  variety  we  are  perplexed ;  by  their  strangeness 
we  are  staggered ;  and  by  the  relations,  which  they  bear  to  each 
other,  often  apparently  very  dissimilar,  often  seemingly  inconsist- 
ent, we  are  not  unnaturally,  nor  unfrequently,  overwhelmed  with 
difficulties,  doubts,  and  distresses. 

It  is  probable,  that,  except  in  the  case  of  nations  already  men- 
tioned, the  dispensations  of  good  and  evil  in  this  world  are  design- 
ed rather  as  restraints  on  the  sinful  conduct ;  and  as  encourage- 
ments to  the  virtue,  of  mankind,  than  as  full  manifestations  of  the 
justice  of  God.  In  this  view  of  them,  they  contain  abundant  proofs 
of  wisdom,  equity,  and  goodness,  wholly  suited  to  the  state  ol 
man.  It  ought  at  the  same  time  to  be  observed,  that  there  is  no 
argument,  which  renders  it  probable  in  any  degree,  that  God  is 
not  just. 

What  the  state  of  Providence  thus  teaches,  the  Scriptures  have 
completely  disclosed.  The  justice  of  God  is  in  the  Scriptures  ex- 
hibited to  us  in  various  methods. 

1st.  God  has  informed  us  in  multitudes  of  direct  declarations, 
that  he  is  a  God  of  consummate  justice. 

All  these  declarations  receive  the  whole  weight  of  his  whole  cha- 
racter, as  exhibited  in  the  Scriptures ;  a  weight,  which  no  mind, 
that  admits  any  part  of  this  character,  can  resist. 

2dly.  He  has  displayed  in  the  history  of  the  Scriptures  many 
highly  important  and  impressive  instances  of  his  justice,  executed  on 
mankind,  both  as  nations  and  individuals.  These  are  very  nume- 
rous, and  various,  and,  in  them  all,  complete  examples  of  this  awful 
attribute  are  presented  to  our  view. 

3dly.  In  his  law,  he  has  required  all  men  to  be  just  /  assuring 


J98  THE  JUSTICE  OF  GOD.  [SER  X. 

them,  that  in  this  character  they  will  be  loved  by  him,  and  in  the 
contrary  character  hated  ;  promising  them  in  this  character  glorious 
rewards,  and  threatening  them,  in  the  contrary  character,  most  fear- 
ful punishments. 

Exactly  of  this  nature  is  every  command,  every  promise,  and 
every  threatening.  These  promises  and  threatening  have  also,  as 
was  observed  under  the  last  head,  (for  these  considerations  illus- 
trate each  other)  been  often  most  exemplary  executed  even  in  the 
present  world.  In  these  instances,  we  are  not  left  to  our  own  con- 
jectures to  interpret  the  dispensations  of  Providence ;  but  are  di- 
rectly informed  of  their  nature  by  God  himself.  In  these  instances, 
therefore,  the  dispensations  become  plain  and  intelligible,  and  all 
doubt  is  excluded. 

4thly.  He  has  informed  us,  that  there  is  beyond  the  grave  a  future 
being  ;  that  in  the  future  world  he  has  appointed,  at  the  end  of  this 
system,  a  day,  in  which  he  will  judge  the  world  in  righteousness,  and 
will  reward  every  man  according  to  his  works. 

5thly.  He  has  required  us  to  acknowledge,  reverence,  love,  wor- 
ship, and  obey,  him,  as  being  Just,  perfectly  and  infinitely.  In  no 
other  character  does  he  require  any  love,  homage,  or  service.  That 
God,  in  requiring  our  homage  to  him,  should  require  it  to  a  charac- 
ter, not  his  own,  is  an  absurdity,  which  can  neither  be  admitted, 
nor  explained. 

There  is,  indeed,  no  possible  reason,  which  can  be  devised,  why 
any  and  all  of  these  things  should  be  done  in  the  Scriptures,  ex- 
cept that  God  is  the  just  Being,  which  he  is  there  represented  to 
be.  These  things  united  comprise  all  the  proof,  which  we  can 
reasonably  wish  of  the  justice  of  God,  and  cannot  possibly  be  de- 
stroyed, nor  lessened.  Accordingly  no  person  who  believed  the 
Scriptures  to  be  the  word  of  God,  ever  thought  of  doubting  this 
great  truth. 

REMARKS. 

1st.  How  gloriously  is  God  qualified  by  this  attribute  for  the  go- 
vernment of  all  things  ! 

In  what  an  amiable,  majestic,  and  dignified  light  is  he  here  mani- 
fested to  our  view !  Without  this  attribute  all  others  would  be  vain. 
A  Ruler  he  might  be,  because  his  power  would  easily  compel  all 
beings  to  obey  him.  But  he  would  be  merely  an  arbitrary  and 
despotic  ruler ;  neither  venerable,  nor  lovely.  No  creature  would 
or  could,  serve  him  willingly,  with  either  love  or  confidence.  The 
fear,  which  gendereth  bondage,  would  be  the  only  principle  of 
subjection ;  nor  would  any  subjection,  or  service,  secure  his  crea- 
tures from  perpetual  danger  and  distress. 

What  a  dreadful  instrument  would  Omnipotence  be  in  the  hands 
of  an  unjust  being !  What  evils  must  not  all  creatures  fear !  What 
evils  would  they  not  suffer !  What  spectacles  of  vengeance,  and 
wo,  would  not  his  arm  call  up  into  being !  How  instantaneously 


SER.  X.]  THE  JUSTICE  OF  GOD.  jgg 

would  all  hope  vanish,  all  safety  cease,  all  good  perish !  The  uni- 
verse would  become  a  desert,  a  dungeon,  an  immense  region  of 
mourning,  lamentation,  and  wo. 

.Afozo,  all  creatures  are  secure  from  every  possible  act  of  injustice 
from  the  hands  of  God.  Powerful  as  he  is ;  knowing  all  things  as 
he  does ;  these  amazing  attributes  are  employed  only  to  discern 
that,  which  is  just  and  right,  and  to  bring  it  in  every  instance  to 
pass.  Hence,  he  is  the  universal  safeguard  of  his  unnumbered 
creatures  ;  the  rock,  on  which  their  rights  and  interests  immove- 
ably  rest ;  the  proper  and  unfailing  object  of  supreme  and  endless 
confidence.  Wrong  he  cannot  do ;  Right  he  cannot  fail  to  do. 
Submission  to  his  will,  his  law,  his  government,  is  safe;  and,  when 
voluntary,  is  assured  of  the  regard,  the  approbation,  and  the  re- 
wards, which  are  promised  to  cheerful  obedience. 

Were  God  not  possessed  of  this  glorious  attribute ;  his  Benevo- 
lence would  be  mere  weakness.  All  froward,  rebellious,  obsti- 
nate creatures  would  presume  on  his  want  of  energy  to  vindicate 
his  own  honour,  and  the  rights  of  the  suffering  universe.  A  mind 
formed  for  immortal  being,  naturally  makes  progress  in  all  its  ha- 
bits, and  in  the  strength  of  all  its  powers.  An  evil  mind,  unre- 
strained by  the  awe,  or  the  exertions,  of  Omnipotence,  would  na- 
turally increase  in  its  pride,  selfishness,  malice  and  cruelty ;  in  a 
general  disregard  to  the  well-being  of  others,  and  in  a  supreme  de- 
votion to  its  private,  separate  purposes.  To  all  who  oppose,  to 
every  thing  which  clashes  with,  these  things,  such  a  mind  is  of 
course  an  enemy.  Nor  can  any  bounds  be  set  to  this  enmity,  or  tp 
its  effects,  except  by  God  himself.  Were  he  to  remain  quiescent 
in  mere  kindness  and  good  wishes  to  the  universe,  the  schemes  of 
personal  greatness,  oppression,  rage,  revenge,  and  fury,  which 
would  be  formed  by  evil  beings,  cannot  be  measured.  Every  evil 
being  would  become  a  fiend ;  and  to  tempt  a  race,  to  ruin  a  world, 
and  to  involve  a  system  in  misery,  would  be  familiar  events  in  the 
annals  of  the  universe. 

2dly.   What  reason  have  Wicked  men  to  fear  the  justice  of  God? 

The  wicked  are  secured  by  God's  perfect  justice  from  the  suffer- 
ance of  any  evil,  which  they  have  not  deserved  ;  but,  at  the  same 
time,  are  wholly  exposed  to  the  sufferance  of  all  such  evils,  as  they 
have  deserved.  These  are  sufficiently  dreadful  to  excite  in  their 
minds  every  degree  of  alarm,  which  man  is  capable  of  experien- 
cing. 

The  denunciations  of  wo  in  the  Scriptures  of  truth  are  couched 
in  as  awful  terms,  as  language  can  furnish.  The  God,  who  is  im- 
mutably and  eternally  just,  as  he  uttered  them  in  conformity  to  strict 
justice,  so  in  executing  them  will  conform  to  the  same  justice  in  the 
most  perfect  manner. 

Whatever  their  rebellion  against  God,  their  rejection  of  his  Son, 
their  deceit,  injustice,  and  cruelty  to  each  other,  and  their  pollution 
of  themselves,  deserves,  they  will  receive  exactly  at  his  hand,  and 


200  THE  JUSTICE  OF  GOD.  [SER.  X. 

will  be  rewarded  exactly  according  to  their  works.  It  becomes  every 
impenitent  sinner  to  ask  himself,  what  reward  he  ought  to  expect 
for  a  life,  spent  wholly  in  rebellion  of  thought,  word,  and  action ; 
with  no  account  of  voluntary  obedience,  and  millions  of  accounts 
of  gross  disobedience  against  his  Maker  ? 

It  is  plainly  a  fearful  thing  to  fall  into  the  hands  of  the  living 
God.  In  his  hand,  and  within  his  knowledge  and  power,  are  all  the 
avenues  to  wo,  all  the  ingredients  of  misery.  He  is  equally  able 
to  pierce  the  soul,  and  to  agonize  the  body.  There  is  no  escape 
from  his  power;  no  concealment  from  his  eye.  What  then,  will 
become  of  hardened  sinners  ?  How  will  the  justice  of  God  over- 
Avhelm  them  in  consternation  and  horror  at  the  great  day! 

3dly.  We  see  here  the  great  reason,  why  the  Scriptures  are  opposed, 
and  denied,  by  wicked  men. 

All  the  difficulty,  which  men  find  in  admitting  the  Scriptures  to 
be  the  word  of  God,  exists  in  this  attribute.  I  do  not  remember, 
that  I  ever  heard,  or  read,  of  a  single  objection  to  the  Scrip- 
tural God,  except  what  was  pointed  against  his  justice.  All  men 
are  usually  willing  to  acknowledge  his  power,  wisdom,  goodness, 
faithfulness,  truth,  and  mercy ;  but  few  beside  good  men,  are  ready 
to  acknowledge  his  justice. 

Whence  this  objection  ?  Is  not  Justice  a  glorious  and  eminent- 
ly divine  perfection  ?  Can  an  unjust  ruler  be  the  object  of  appro- 
bation ?  Is  not  injustice  the  ground  of  perpetual  complaint  against 
earthly  rulers  ?  The  secret  lies  wholly  in  this  fact.  We  are  will- 
ing, nay,  desirous,  that  rulers  should  be  just,  when  justice  does  not 
endanger  ourselves,  and  our  happiness ;  but  no  character  is  so 
dreaded,  so  hated,  when  justice  is  considered  as  inconsistent  with 
our  safety,  peace,  and  hopes.  But  can  this  be  right  ?  A  just  ruler 
must  punish  wicked  and  unjust  men.  We  choose,  that  other  wicked 
and  unjust  men  should  be  punished ;  and  hesitate  not  to  say,  that 
the  common  good  indispensably  requires  it.  But  we  make  another 
law  for  ourselves  ;  and  would  rather  that  the  ruler  should  prove 
unjust,  than  either  reform  ourselves,  or  be  punished. 

The  justice  of  God  holds  out  to  us,  and  to  all  others,  certain  and 
dreadful  punishment  as  the  proper  reward  of  our  sins.  If  God  be 
just,  we  cannot,  without  repentance,  faith,  and  reformation  of  life, 
possibly  escape.  Between  reformation  and  punishment  there  is  no 
alternative.  Reform  we  will  not ;  be  punished  we  cannot.  Hence 
we  believe  that  God  is  not  just,  because  we  wish  this  not  to  be  his 
character.  Of  course,  we  deny  the  Scriptures  to  be  his  word,  to 
free  ourselves  from  the  terror  of  his  justice.  What  wretched  rea- 
soning is  this !  How  foolish,  how  fatal !  How  foolish,  because  it 
cannot  possibly  help,  or  save  us  ;  since  God  will  plainly  pursue  his 
own  counsels,  and  accomplish  his  own  purposes,  whether  we  be- 
lieve his  justice,  or  not.  How  foolish,  because  the  whole  purpose, 
for  which  such  reasoning  is  adopted,  is  to  enable  us  to  continue 
peacefully  in  sin ;  a  miserable  character,  and  plainly  exposed  al- 
\vay  to  a  miserable  end! 


SER.  X.]  THE  JUSTICE  OF  GOD.  201 

How  fatal  is  such  reasoning,  because  it  will  actually  induce  us 
to  continue  peacefully  in  sin,  and  prevent  us  from  repentance  and 
salvation  ! 

On  what  is  it  grounded  ?  On  mere  wishes.  Who  form,  and  in- 
dulge them  ?  Wicked  men  only.  Can  God  be  such,  as  wicked 
men  wish  him  to  be  ?  Can  they  suppose  it  ?  What  kind  of  a  ruler 
do  wicked  men  wish  to  have  rule  ?  A  vile  one.  What  God  do 
wicked  men  wish  to  have  rule  the  universe  ?  A  vile  one.  Why  ? 
Because  such  a  God  only  can  be  supposed  to  favour  them.  No 
good  man,  no  Angel,  ever  regretted,  that  God  was  just.  It  is  im- 
possible, that  a  virtuous  being  should  not  rejoice  in  the  justice  of 
God.  The  instinctive  voice  of  all  the  virtuous  universe  is  the  voice 
of  Angels,  and  of  the  Spirits  of  Just  Men  made  perfect,  in  the  hea- 
vens, crying,  Alleluia  !  Salvation,  and  glory,  and  honour,  and  power, 
be  unto  the  Lord  our  God  ;  for  true  and  righteous  are  his  Judgments. 
Great  and  marvellous  are  thy  works,  Lord  God  Almighty,  just  and 
true  are  thy  ways,  thou  King  of  Saints! 

VOL.  I,  26 


SERMON  XI. 

THE    TRUTH    OF    GOD. 

PSALM  cxvii.  2. — And  the  truth  of  the  Lord  endureth  for  ever. 

IN  my  last  discourse,  I  considered  briefly  the  Justice  of  God 
I  shall  now  proceed  to  make  some  observations  concerning  His 
Truth,  which  in  the  text  is  asserted  to  be  an  eternal,  and  therefore 
an  inseparable,  attribute  of  Jehovah. 

As  a  prelude  to  these  observations,  it  will  be  useful  to  take  a  con- 
cise notice  of  the  several  significations  of  this  term.  The  word, 
Truth,  denotes, 

1st.  A  Proposition,  conformed  to  the  real  state  of  things.  Thus 
St.  Paul  says,  I  speak  the  truth  in  Christ,  I  lie  not.  Rom.  ix.  1. 

2dly.  All  such  propositions,  generally  considered. 

Thus  Pilate  asked  Christ,  What  is  truth  ?    John  xviii.  38. 

3dly.  That  collection  of  such  propositions,  which  is  contained  in 
the  Gospel,  and  is  commonly  called  Evangelical  truth : 

Thus  says  our  Saviour,  The  Spirit  of  truth  shall  guide  you  into 
all  THE  TRUTH.  John  xiv.  13.  Thus  also  St.  Paul  observes,  Love 
rejoicelh  in  THE  TRUTH.  1  Cor.  xiii.  8.  In  both  these  instances, 
the  Truth  mentioned  is  Evangelical  Truth. 

4thly.  Reality,  in  opposition  to  that,  which  is  fancied,  or  •vi- 
sionary. 

Thus  the  True  God  denotes  the  real  God,  in  opposition  to  the 
imaginary  gods  of  the  Heathen. 

5thly.   The  Substance,  in  opposition  to  types. 

Thus  Christ  calls  himself  the  Truth  ;  as  being  the  great  Antitype 
of  all  the  types  in  the  Old  Testament. 

Gthly.  Veracity,  that  is,  a  disposition  always  to  declare  Truth,  or 
to  speak  according  to  the  real  state  of  things. 

7thly.  Faithfulness,  that  is,  a  disposition  always  to  fulfil  cove- 
nanls,  trusts,  and  promises. 

In  these  two  last  senses,  I  shall  consider  the  Truth  of  God  as  de- 
clared in  the  text.  Veracity  and  Faithfulness  are  attributes  so 
nearly  allied,  as  to  be  considered  together,  with  great  advantage. 
The  former  is  speaking,  and,  as  the  case  may  be,  acting  accord- 
ing to  a  state  of  things,  seen,  or  supposed,  to  exist.  The  latter  is 
declaring  a  future  state  of  our  own  conduct,  and  afterwards  acting 
so,  that  that  conduct  shall  be  conformed  to  the  declaration.  No 
moral  attributes  are  more  perfectly  of  a  kindred  nature ;  nor  can 
we  conceive  of  him,  who  possesses  one  of  them,  as  in  any  less  de- 
gree possessed  of  the  other.  There  is  no  reason,  therefore,  for 


SER.XI-1  THE  TRUTH  OF  GOD.  203 

making  them  separate  subjects  of  examination  in  this  series  of 
discourses. 

It  will  be  obvious  to  those  who  hear  me,  that,  as  the  works  of 
Creation  and  Providence,  consisting  of  beings  and  events  merely, 
furnish  us  with  no  declarations  made  by  God ;  and  as  every  such  de- 
claration must  in  its  nature  be  a  revelation ;  so  in  these  works  there 
can  be  no  proper  specimen  of  his  Truth,  or  Faithfulness.  To  every 
direct  display  of  these  attributes,  declarations  are  indispensably 
necessary.  The  only  way,  in  which  the  works  of  God  exhibit,  by 
themselves,  any  manifestation  of  these  attributes,  seems  to  be  this. 
In  the  regular  succession  of  causes  and  effects,  a  state  of  things  is 
formed,  and  continued,  on  which  we  usually,  and  safely,  rely ;  and, 
so  far  as  this  is  concerned,  enter  upon  our  various  kinds  of  business 
with  security  from  disappointment.  This  state  of  things  may  be 
justly  considered  as  manifesting  a  disposition  on  the  part  of  Him, 
by  whom  it  is  established,  not  to  deceive  his  creatures ;  but  to  ex- 
hibit to  them  that  conduct,  on  which  they  may  place  a  safe  reliance. 
Thus  we  confide  in  the  regular  succession  of  seasons  •,  the  return 
of  day  and  night ;  the  productiveness  of  the  earth ;  the  efficacy  oi 
rain  and  sunshine ;  and,  generally,  in  the  nature,  qualities,  and  ef- 
fects, of  the  various  things,  by  which  we  are  surrounded. 

But,  notwithstanding  this  want  of  declarations  in  Creation  and 
Providence,  the  proofs,  by  which  the  Truth  of  God  is  capable  of 
being  evinced  by  Reason,  independently  of  Revelation,  are,  I  think, 
satisfactory  and  sufficient. 

I.  The  Truth  of  Go  J,  (by  which  I  intend  throughout  this  discourse 
both  his  Veracity  and  Faithfulness)  is  completely  evident  from  his 
Benevolence. 

In  a  preceding  discourse,  I  flatter  myself,  I  have  proved  the  Be- 
nevolence of  God  from  the  light  of  nature.  From  this  attribute, 
his  truth  is  easily,  and  unanswerably,  inferred.  The  happiness  of 
Intelligent  beings  is  derived  in  a  great  measure  from  society ;  nor 
is  it  possible,  that  they  should  be  equally  happy  in  the  solitary,  as 
in  the  social,  state.  But  no  society  can  exist  without  confidence  ; 
and  no  confidence  without  Truth.  Troth,  therefore,  is  the  basis, 
on  which  society  rests.  Even  thieves  and  robbers  are  obliged  to 
speak  Truth  to  each  other,  in  order  to  maintain  their  own  dreadful 
society. 

Confidence,  also,  is  one  of  the  most  important  ingredients  of 
happiness  ;  so  important,  that  no  rational  being  can  be  happy  with- 
out it.  But  without  Truth,  this  happiness  can  never  be  enjoyed. 
On  the  contrary,  distrust  would  create  in  the  mind  a  dreadful  state 
of  suspense  ;  another  name  for  misery.  All  enjoyments  would  be 
seen  to  hang  in  doubt  before  the  eyes ;  and  safety  and  quiet  could 
never  be  attained. 

Again,  Falsehood,  as  an  attribute,  renders  a  moral  character  su- 
premely debased  and  despicable.  So  far  as  we  are  able  to  judge 
from  our  experience,  fixed,  absolute  falsehood  in  any  mind  infers 


204  THE  TRUTH  OF  GOD.  [SER.  XI 

absolute  depravity.  No  vice  in  man  is  probably  so  universally, 
and  perfectly,  despised,  as  deceit.  But  such  depravity  is  utterly 
inconsistent  with  any  happiness  wnatever. 

All  these  evils  would  attend  the  want  of  Truth  in  Rational  crea- 
tures. A  general  character  of  deceit  in  them  would  utterly  de- 
stroy, or  prevent,  the  whole  of  their  happiness.  But  a  deceitful 
character  in  the  Creator  would  far  more  effectually  destroy  it.  On 
His  character,  all  their  happiness  is  ultimately  founded ;  and,  were 
He  capable  of  deceiving  them,  would  be  destroyed.  The  very 
sense,  in  them,  of  such  depravity  in  Him  would  also  completely 
prevent  them  from  being  happy.  If,  then.  He  wishes  their  happi- 
ness ;  or,  in  other  words,  is  benevolent ;  it  is  impossible,  that  He 
should  not  be  sincere.  His  benevolence,  like  that  of  creatures  as 
described  by  St.  Paul,  rejoiceth  in  the  Truth. 

II.  As  God  contrived,  and  executes,  all  things  according  to  his 
will,  throughout  eternity,  it  is  inconceivable,  that  he  should  not  speak 
of  them  exactly  as  they  are  ;  because  the  state,  in  which  they  are,  is 
exactly  agreeable  to  his  pleasure. 

Truth,  as  I  have  already  remarked,  is,  in  the  original  sense,  made 
up  of  declarations,  exactly  conformed  to  the  real  state  of  things. 
But  that  state  of  things  is  in  every  respect  such,  as  God  has  cho- 
sen. Declarations,  therefore,  conformed  to  the  real  state  of  things, 
are  also  conformed  to  his  pleasure ;  while  those,  which  are  not 
conformed  to  the  real  state  of  things,  arc  in  the  same  degree  not 
agreeable  to  his  pleasure.  It  seems,  of  course,  a  contradiction  in 
the  nature  of  the  case,  that  he  should  not  utter  declarations  of  the 
former  kind;  or  that  he  should  utter  declarations  of  the  latter 
kind  :  in  other  words,  that  he  should  not  always  speak  that,  which 
is  exactly  true. 

III.  The  Independence,  and  Immutability,  of  God,  involve,  by  an 
absolute,  moral  necessity,  his  veracity  and  faithfulness. 

The  independence  of  God  places  him  above  all  possible  tempta- 
tion to  vary  at  all  from  his  own  original  purposes.  These  pur- 
poses were  all  at  first  perfectly  pleasing  to  him.  As  his  character 
is  absolutely  immutable,  they  will  for  ever  be  thus  pleasing.  On 
the  one  hand,  therefore,  he  can  have  no  possible  motive  to  make 
declarations,  unaccordant  with  these  purposes ;  because  no  being, 
and  no  event,  can  make  it  in  any  sense  necessary,  or  advantageous, 
to  him,  to  make  such  declarations,  or  disadvantageous  to  make 
those  of  a  contrary  nature  ;  or  to  declare  that  which  is  true.  On 
the  other  hand,  sustaining  alway  exactly  the  same  character,  which 
he  originally  sustained,  and  choosing  alway  the  same  thinigs,  he 
cannot  but  be  alway  pleased  with  the  state  of  things  itself,  and 
with  such  declarations  as  express  it.  Truth,  according  to  what 
has  been  here  said,  must  be  infinite/y  advantageous  to  the  further- 
ance of  his  designs ;  as  being  the  only  medium,  by  which  his  Ra- 
tional creatures  can  understand  them.  If  they  do  not  understand 
them,  it  is  plainly  impossible  that  they  should  voluntarily  coincide 


SER.  IX.  j  THE  TRUTH  OF  GOD  205 

with  him  in  promoting  them.  But  it  is  a  prime  part  of  his  designs, 
that  his  Intelligent  creatures  should  thus  coincide  with  him.  Truth, 
on  his  part,  being,  then,  absolutely  necessary  to  this  voluntary  con- 
formity of  his  Rational  creatures  to  his  designs  ;  and  this  con- 
formity being  a  prime  and  essential  part  of  these  designs  ;  Truth, 
the  indispensable  mean  of  accomplishing  it,  must  evidently  be  of 
an  importance,  proportioned  to  the  designs  themselves  :  that  is,  of 
infinite  importance.  To  this  infinite  motive  to  speak  truth,  there 
is  no  opposing  motive  ;  because  he  is  perfectly  secured  by  his  in- 
dependence from  all  danger  of  defeat  and  disappointment. 

In  the  mean  time,  falsehood  in  him  would  effectually  prevent  the 
execution  of  his  designs,  in  this  essential  part  of  them  ;  because 
it  would  prevent  his  Intelligent  creatures  from  knowing  them  ;  and, 
therefore,  from  voluntarily  uniting  with  him  in  their  accomplish- 
ment. An  infinite  motive  to  speak  Truth  only,  is  also  furnished  to 
the  Creator  by  this  consideration. 

Further,  Truth  is  the  only  Moral  Immutability.  Falsehood  is  in 
its  own  nature  change  of  character.  As  every  proposition,  or  its 
converse,  is  necessarily  true  :  he,  who  should  invariably  utter  that, 
which  is  false  in  form,  would  invariably  indicate  that,  which  is  in 
substance  true.  In  other  words,  those,  who  heard  him  speak, 
would  invariably  know,  that  the  converse  of  what  he  declared  was 
true.  He  also,  who  immutably  intended  to  deceive,  would  speedily 
become  unable  to  deceive  at  all ;  because,  when  his  character  was 
once  known,  he  could  never  be  believed.  In  either  of  these  cases 
his  conduct  would  differ  no  otherwise,  in  its  effects,  from  that  of 
him,  who  invariably  uttered  truth  in  the  direct  manner,  except  that, 
as  he  chose  a  different  mode  of  communicating  truth,  or  did  not 
choose  to  communicate  it  at  all,  he  would  either  be  believed  to  de- 
clare it  indirectly,  or  would  be  entirely  disbelieved,  and  disregarded. 
In  this  manner,  therefore,  he  would  defeat  his  own  design.  Thus 
immutable  Falsehood  is  evidently  a  self-contradiction.  So  obvi- 
ous is  this  to  all  men,  that  liars,  even  of  the  weakest  minds,  find  it 
absolutely  necessary  to  speak  truth  frequently,  in  order  to  deceive. 
An  immutable  God  therefore,  unless  we  suppose  immutability  con- 
sistent with  a  continual  change  of  conduct,  cannot  but  be  a  God  of 
truth. 

IV.  The,  excellency  of  Truth,  and  the  turpitude  of  falsehood,  fur- 
nish an  infinite  motive  to  the  Creator  to  speak  truth  only. 

We,  limited  as  our  faculties  are,  perfectly  discern,  that  Truth  is 
entirely  honourable  and  glorious  to  the  character  of  an  Intelligent 
being.  Falsehood,  on  the  other  hand,  we  perceive  with  equal 
clearness  to  be  odious,  disgraceful,  and  contemptible.  This,  God 
sees,  unquestionably,  far  more  clearly  and  perfectly  than  we. 
Falsehood  in  him,  we  see  beyond  a  possibility  of  doubt,  would  be 
disgrace  and  deformity,  proportioned  to  the  greatness  of  his  cha- 
racter;  and  Truth  in  an  equal  proportion  honour  and  glory.  This, 
also,  he  discerns  in  a  manner  infinitely  superior  to  ours.  By  the 


206  THE  TRUTH  OF  GOD.  [SER.  Xf. 

infinite  glory,  therefore,  with  which  he  must  be  invested  by  truth, 
and  the  infinite  disgrace,  in  which  he  would  be  involved  by  false- 
hood, he  is  presented  with  infinite  motives  to  Truth,  and  infinite 
dissuasives  from  falsehood. 

At  the  same  time,  it  appears  to  me  evident,  that  the  adoption  of 
Truth,  or  falsehood,  by  the  Creator,  must  be  followed  by  exactly 
the  same  effects,  which  they  produce  in  us.  In  the  former  case,  he 
must  regard  himself  with  entire  complacency  or  self-approbation ; 
in  the  latter,  with  an  irresistible  consciousness  of  turpitude  and  un- 
worthiness.  These  views,  and  the  emotions,  with  which  they  must 
be  attended,  must  in  an  infinite  mind  be,  in  either  case,  boundless : 
an  unlimited  sense  of  excellence  on  the  one  hand,  accompanied  of 
course  with  unlimited  happiness  ;  on  the  other,  a  boundless  sense 
of  turpitude,  accompanied,  for  aught  that  I  can  see,  with  boundless 
shame  and  wretchedness. 

V.  He  has  so  formed  his  Intelligent  creatures,  that  they  irresisti- 
bly esteem  and  respect  Truth,  and  disesteem  and  despise  falsehood. 

This  respect  for  Truth,  and  contempt  for  falsehood,  is  irresisti- 
ble, from  two  causes.  It  is,  in  the  first  place,  the  necessary  dic- 
tate of  the  understanding,  when  employed  in  examining  the  nature 
of  these  subjects ;  and  is  perfectly  independent  of  any  feeling,  or 
influence,  of  the  heart.  Knaves,  as  truly,  and  as  irresistibly,  as 
honest  men,  despise  knaves.  No  other  dictate  of  the  understand- 
ing was  ever  found  in  the  present  world  :  no  other  is  capable  of 
existing. 

Secondly,  he  has  made  Truth  absolutely  necessary  to  the  hap- 
piness of  mankind,  and  invariably  productive  of  it ;  and  falsehood 
utterly  inconsistent  with  our  happiness,  and  invariably  productive 
of  misery.  In  this  great,  practical  lesson,  he  has  in  his  providence 
forced  mankind  to  esteem  and  respect  Truth,  without  a  possibility 
of  its  being  otherwise  ;  and  to  disesteem  and  despise  falsehood. 
This  argument  strongly  proves  the  truth  of  God  in  two  methods. 
In  the  first  place,  by  teaching  us  to  respect  Truth,  and  despise 
falsehood,  he  has  irresistibly  led  us  to  respect  him,  if  a  God  of 
Truth ;  and  to  despise  him,  if  a  God  of  falsehood.  But,  if  he  be 
not  a  God  of  Truth,  this  fact  is  utterly  irreconcileable  with  the  only 
end,  which  he  can  be  supposed  to  have  had  in  view  in  creating 
Intelligent  beings. 

Secondly,  he  has  in  this  manner  strongly  impressed  on  the  minds 
of  his  creatures  his  own  character,  as  a  God  of  Truth.  As  a  Being 
perfectly  Independent,  he  could  have  no  inducement  to  impress 
any  character  on  their  minds,  except  that,  which  pleased  him. 
That,  which  pleased  him  more  than  any  other,  was  unquestionably 
his  own  character.  As  an  Immutable  Being,  it  cannot  be  sup- 
posed, that  he  could  disclose  to  them  any  character  as  his  own, 
except  his  real  character.  If,  then,  the  character  actually  disclos- 
ed by  him  as  his  own,  is  not  his  real  character ;  it  must  have  arisen 
from  one  of  these  sources :  either  he  was  afraid  to  disclose  his  own 


SER  XI.]  THE  TRUTH  OF  GOD  207 

character,  or  by  some  other  motive,  inconsistent  with  his  Indepen- 
dence, was  inclined  to  disclose  a  character,  with  which  he  was  not 
pleased ;  or  he  preferred  some  other  character  to  his  own ;  or,  in 
some  strange  moment,  and  situation,  incomprehensible  by  us,  de- 
parted from  his  general  disposition,  and,  denying  his  nature,  acted 
in  a  manner  directly  opposite  to  all  his  essential  attributes,  which 
irresistibly  prove  him  to  be  immutable.  Neither  of  these  will  be 
asserted.  The  Character,  therefore,  which  he  has  actually  dis- 
closed, is  his  true  character. 

To  these  arguments,  presented  to  us  by  reason,  I  shall  now  add 
the  scriptural  exhibition  of  the  Truth  of  God.  Before  I  proceed 
to  a  consideration  of  this  subject  I  shall,  however,  attempt  to  re- 
move a  prejudice  against  it,  which  may  not  improbably,  nor  unna- 
turally, arise  in  the  minds  of  some  of  my  audience.  It  is  this,  that, 
as  the  Truth  of  God  must  be  presupposed,  and  admitted,  before  we 
can  admit  the  truth  of  his  declarations  j  so  it  is  absurd  to  bring  those 
declarations  to  evince  his  truth  ;  as  it  will  be  arguing  in  a  circle.  I 
acknowledge  this  objection  to  be  specious  ;  but  still  insist,  that  it 
is  unsound.  It  must  undoubtedly  be  granted,  that  the  mere  decla- 
ration on  the  part  of  any  being,  that  he  is  sincere,  furnishes,  by  it- 
self, no  evidence  of  his  sincerity ;  since  we  well  know,  that  insin- 
cere beings  will  as  readily  arrogate  to  themselves  sincerity  in  this 
mariner,  as  those  who  are  sincere.  But  the  uniform  accordance  of 
a  man's  declarations  with  facts  is  justly  regarded  by  his  fellow- 
men,  as  the  proper  and  satisfactory  proof  of  his  sincerity.  In  the 
same  manner  may  God  evince  his  sincerity  by  his  own  decla- 
rations; and  this,  I  shall  attempt  to  show,  he  has  done  in  the 
Scriptures,  in  a  manner,  which  leaves  no  room  for  a  reasonable 
doubt. 

I  will  also  further  observe,  that  the  Scriptures  contain  all  the 
known  declarations  made  by  God  to  mankind.  As,  therefore, 
Truth  can  be  directly  made  known  only  by  declarations  ;  it  is 
reasonably  presumed,  that  we  shall  find  in  those  of  the  Scriptures, 
plain  exhibitions  of  the  Truth  of  God,  as,  in  the  declarations  of  a 
sincere  man,  we  usually  find  examples  and  evidences  of  his  truth. 

In  the  last  place ;  I  shall  further  premise,  that  we  have  other 
means  of  examining  the  Truth  of  God,  as  manifested  in  his  decla- 
rations, beside  a  mere  appeal  to  his  character.  This  will  amply 
appear  in  the  course  of  the  following  observations. 

I.  God  has  declared  himself  to  be  a  God  of  Truth. 

In  this  observation,  I  consider  him  only  as  claiming,  and  not  at 
all  as  proving,  this  character. 

II.  He  has  made  a  vast  multitude  of  declarations,  all  of  which 
have  accorded  with  the  facts  professedly  declared. 

The  Scriptural  history  is,  even  at  this  day,  capable  of  being  sa- 
tisfactorily examined,  as  to  its  accordance  with  facts.  Some  part 
of  it  is,  indeed,  beyond  the  reach  of  a  direct  examination.  But,  as 
almost  all  of  it  can  be  thus  examined,  and  has  been,  and  can  at 


208  THE  TRUTH  OF  GOD.  [SER.  XI 

any  time  be,  proved  by  sufficient  evidence  to  be  true ;  the  Truth 
of  the  rest  cannot  reasonably  be  questioned.  In  these  declarations 
the  same  evidence  is  furnished  us  of  the  truth  of  God,  which  is  fur- 
nished of  the  veracity  of  a  man  by  the  uniform  accordance  of  his 
declarations  with  the  real  state  of  things. 

III.  God  has  in  the  Scriptures  uttered  a  vast  number  of  predic- 
tions, which  have  been  exactly  fulfilled. 

In  this  manner  he  has  not  only  proved  his  Omniscience,  but  his 
Truth ;  especially  in  the  exact  accomplishment  of  such  predictions, 
as  appeared,  at  the  time  when  they  were  uttered,  strange,  perplex- 
ing, seemingly  contradictory,  and,  independently  of  his  Truth,  al- 
together unlikely  to  be  fulfilled.  Such,  remarkably,  were  those 
which  respected  the  advent,  the  character,  and  the  mediation,  of 
the  Messiah.  Such,  also,  were  those,  which  respected  his  dispen- 
sations to  the  Jewish  Church  and  nation ;  and  those,  which  re- 
spected the  establishment  and  progress  of  the  Christian  Church. 
Of  the  fulfilment  of  these  and  other  similar  predictions  no  expla- 
nation can  be  given,  which  will  not  firmly  establish  the  Truth  of 
God. 

IV.  He  has  declared  many  doctrines  concerning  himself  and  man- 
kind, concerning  sin  and  holiness,  and  concerning  many  other  subjects 
of  less  importance,  all  of  which,  so  far  as  they  are  capable  of  being 
examined  by  us,  are  exactly  true. 

These  doctrines  are  God's  own  exhibition  of  the  general  state  of 
the  moral  world ;  and  of  his  pleasure  concerning  the  beings,  of 
which  it  is  composed.  All  of  them  are  true,  so  far  as  they  can  be 
understood  by  us  ;  and  are  accordingly,  and  perfectly,  consistent 
with  each  other.  No  reason  can  be  alleged,  why  he  should  thus 
disclose  his  pleasure  to  us,  except  that  he  is  a  God  of  Truth. 

V.  He  has  in  the  Scriptures  threatened  punishments,  and  promised 
blessings,  to  men  in  this  world ;  and  has,  as  the  same  Scriptures  sa- 
tisfactorily inform  us,  exactly  inflicted  those  punishments,  and  be* 
stowed  those  blessings,  in  the  course  of  his  providence. 

VI.  He  has  in  the  Scriptures,  also,  entered  into  particular  cove- 
nants with  different  persons,  which  in  every  instance  he  has  com- 
pletely fulfilled. 

VII.  He  has  in  the  moral  law  required  Truth,  and  forbidden  false 
hood,  in  man,  by  the  most  solemn  possible  sanctions ;  viz.  endless 
life,  and  endless  death. 

VIII.  He  has  strongly  exemplified  his  love  of  Truth,  and  his  ha- 
tred of  falsehood,  by  rezcarding  the  former  and  awfully  punishing 
the  latter,  in  various  instances,  recorded  in  the  Scriptures. 

IX.  He  has  required  the  worship  and  obedie?ice  of  mankind  to 
himself,  only  as  a  God  of  Truth. 

In  these  considerations,  supported,  as  they  are  in  the  fullest 
manner,  by  the  character  of  the  Redeemer,  there  is  ample  proof 
of  the  Truth  of  God :  such  proof,  that  no  one,  who  has  believed  the 
Scriptures  to  be  a  revelation  from  God,  has  ever  called  this  doc- 
trinp  in  question. 


SER  XI.]  THE  TRUTH  OF  GOD 

REMARKS. 

1st.  How  gloriously,  and  perfectly,  is  God  qualified  by  this  attri- 
bute to  be  the  Moral  governor  of  Intelligent  creatures. 

Moral  government  is  a  government  by  laws ;  whose  nature,  and 
sanctions,  are  the  great  inducements  to  obedience,  and  the  great 
means  of  order,  peace,  and  happiness,  to  subjects ;  and  of  honour 
and  reverence  to  the  Rider.  In  other  words,  it  is  a  government  by 
motives,  addressed  to  the  understanding  and  affections  of  rational 
subjects,  and  operating  on  their  minds,  as  inducements  to  voluntary 
obedience.  No  other  government  is  worthy  of  God ;  there  being, 
indeed,  no  other  beside  that  of  mere  force  and  coercion.  Obedi- 
ence to  this  can  never  be  voluntary,  virtuous,  amiable,  praisewor- 
thy, or  rewardable  :  whereas  voluntary  obedience  sustains  all  these 
characteristics  ;  and  renders  the  subjects  of  it  excellent  and  lovely 
in  the  sight  of  a  virtuous,  or  benevolent,  ruler.  This  government, 
then,  is  on  the  one  hand  suited  to  the  dignity  and  glory  of  the  Infi- 
nite Mind  ;  and  on  the  other  to  the  character,  state,  and  wants,  of 
rational  beings.  Without  obedience  to  such  a  government  they 
cannot  be  virtuous  ;  and  without  virtue  they  cannot  be  happy. 

To  the  existence  of  such  a  government  it  is  absolutely  neces- 
sary, that  the  character  of  the  Ruler  should  be  such,  as  that  it  can, 
and  ought  to,  be  approved  by  wise  and  good  subjects  ;  and  of 
course  a  character,  in  which  they  can  safely,  and  rationally,  con- 
fide. But  it  is  impossible,  that  a  ruler,  unpossessed  of  Truth, 
should  be  approved  at  all.  Falsehood  is  not  only  a  vice,  a  de- 
fect, a  deformity  ;  but  a  most  odious,  and  contemptible,  vice,  in- 
volving every  other  kind  of  turpitude.  A  liar  is  pre-eminently 
odious  and  contemptible  in  the  view  of  mankind ;  and  the  finished 
depravity  of  the  worst  of  all  beings  is  exhibited  to  us  by  God  him- 
self in  the  memorable  declaration.  He  was  a  liar  from  the  beginning, 
and  the  father  of  it.  A  God  of  falsehood  would  be  a  monster, 
whose  depravity  no  mind,  less  than  infinite,  could  comprehend  ; 
and  who  would  of  necessity  be  regarded  with  absolute  detestation 
and  horror. 

But  how  could  obedience  be  voluntary  to  a  ruler,  whose  charac- 
ter, instead  of  being  esteemed,  and  reverenced,  was  only  disap- 
proved, hated,  and  despised  ?  Who  could  love  either  him,  or  his 
commands  ?  Who  could  voluntarily  yield  obedience  to  falsehood  ? 
Who  could  ever  be  pleased  with  subjection  to  a  ruler,  whose  cha- 
racter he  could  not  respect?  The  very  supposition  is  an  absurd- 
ity. 

In  a  still  more  striking  manner  would  it  be  impossible  for  rational 
beings  voluntarily  to  obey  a  Ruler,  in  whom  they  could  not  con- 
fide ;  or  for  such  a  ruler  to  exercise  a  moral  government  over  them. 
Should  he  make  laws,  and  in  them  promise  rewards  to  obedience, 
and  threaten  punishments  to  disobedience  ;  how  could  it  be  known, 
that  he  would  fulfil  his  promises,  or  execute  his  threatenings  ? 

VOL.  I.  27 


210  THE  TRU1H  OF  GOD.  [SER.  XI. 

How  could  it  be  known,  that  his  declarations  were  true ;  or  his 
character  sincere  ?  Certainly,  neither  his  words  nor  actions  could 
be  the  foundation  of  such  knowledge.  Both  might  as  easily,  and 
as  naturally,  be  supposed  intentionally  to  disguise,  conceal,  or  de- 
ceive, as  to  explain  and  satisfy. 

God,  we  are  ever  to  remember,  is  the  last  appeal,  resort,  and  hope, 
of  Intelligent  beings.  By  whomsoever  else  the  soul  is  deceived, 
or  disappointed,  it  rests  on  him  with  perfect  reliance ;  because  it 
considers  his  truth  as  the  great  mountains,  and  his  faithfulness  as  en- 
during for  ever.  If  no  confidence  could  be  placed  in  him,  none 
could  be  placed  elsewhere.  Every  thought,  purpose,  interest,  con- 
solation, and  hope,  would  be  afloat  on  the  waves  of  a  boundless 
and  perpetually  disturbed  ocean,  where  rest  and  safety  could  never 
be  found.  All  beings  would  distrust  all ;  and  the  Universe,  filled 
as  it  is  with  inhabitants,  would  become  a  solitude.  Suspicion  and 
jealousy  would  make  all  beings  strangers,  and  enemies,  to  each 
other.  Suspense  would  fill  every  mind,  and  hang  over  every  en- 
joyment :  a  state  always  wretched  and  deplorable,  but  here  su- 
premely and  finally  wretched,  because  the  suspense  would  be  end- 
less, as  well  as  unceasing.  The  Mind,  stretching  its  view  through 
eternity  and  immensity,  would  discern  no  pole-star,  by  which  it 
might  steer  its  course  ;  no  haven,  whither  it  might  betake  itself  for 
safety  and  repose.  The  truth  of  God  hushes  this  restless  and  stormy 
ocean  to  peace.  All  his  creatures  know,  or  may  know,  that  his 
purposes,  declarations,  and  promises,  are  eternal  and  immutable ; 
and  that,  therefore,  he  cannot  deceive  their  confidence,  nor  disap- 
point their  reasonable  hopes  ;  that  he  is  the  Rock,  on  which  is  found- 
ed the  great  building  of  the  Universe  :  the  foundation  and  the  build- 
ing both  eternal.  However  uncertain  therefore,  however  fluctuating, 
may  be  the  state  of  the  soul  with  respect  to  creatures ;  on  him  it 
rests  with  perfect  reliance,  and  final  safety.  Were  these  facts  re- 
versed, he  could  present  no  motives  to  voluntary  obedience ;  nor 
act  as  the  Moral  Governor  of  rational  beings.  Now  he  is  seen  to 
be  divinely  excellent ;  the  fortress,  the  high  tower,  the  unchange- 
able safety,  of  such  beings  ;  and  their  obedience  to  his  laws  is  a 
voluntary  and  cheerful  effort  of  the  mind,  begun  here  to  continue 
for  ever. 

2dly.  We  learn  from  these  considerations  how  necessary  Faith  is 
to  acceptance  with  God. 

St.  Paul  declares,  that  without  faith  it  is  impossible  to  please  God; 
for  he  that  cometh  to  God  must  believe  that  he  is,  and  that  he  is  the 
rewarder  of  them  that  diligently  seek  him.  Faith,  in  its  first  and 
simple  sense,  is  assent  to  probable  evidence.  Few  of  the  proposi- 
tions, to  which  we  assent,  are  known  to  us,  either  by  intuition  or 
demonstration.  This  is  especially  true  of  moral  propositions;  al- 
most all  of  which,  although  they  are  in  many  instances  spoken  of 
as  known  by  us,  are  in  fact  only  believed :  the  evidence,  by  which 
they  are  supported,  being  merely  probable  evidence.  Yet  on  these 


SERXI.]  THE  TRUTH  OF  GOD.  211 

propositions  is  dependent  all  our  duty,  and  ultimately  all  our  hap- 
piness. Wherever  the  probability  is  clear  and  unimpeachable, 
Reason  demands,  that  we  should  readily  assent  to  it,  as  being  the 
best  evidence,  which  the  case  will  admit.  In  the  same  manner  Rea- 
son requires,  that  our  conduct  should  be  regulated  by  it,  as  being 
the  best  rule,  of  which  we  are,  or  in  our  present  circumstances  can 
be,  possessed.  A  reasonable  disposition  will,  therefore,  in  every 
such  case,  yield  its  assent  to  every  proposition,  and  conform  its  con- 
duct to  every  rule  thus  evidenced ;  while  a  proud  and  obstinate  spirit 
will  refuse  both ;  and  choose  rather  to  take  refuge  in  scepticism 
and  disobedience,  than  to  conform  to  the  only  principles  of  assent, 
and  rectitude,  which  have  been  furnished  to  us  by  our  Maker. 

The  faith  of  the  Gospel  is  the  assent  of  the  heart,  as  well  as  of 
the  understanding,  to  the  declarations,  contained  in  the  Scriptures ; 
the  belief  of  a  man,  who  regards  them  with  good-will,  and  who  is 
pleased  with  such  truths  as  they  present  to  the  mind.  The  foun- 
dation of  faith  in  these  declarations  is  a  similar  faith  in  the  charac- 
ter, especially  the  moral  character  of  God,  exhibited  in  them,  and 
evidenced  both  by  them,  and  by  other  extraneous  proof.  This 
character,  discerned  to  be  glorious,  great  and  lovely,  by  a  mind 
possessed  of  a  suitable  disposition,  is  not  in  the  strict  sense  de- 
monstrated to  us ;  but  is  evinced  with  high  and  unexceptionable 
probability.  To  the  ready  and  cheerful  admission  of  it,  a  good 
and  honest  heart  is  wholly  prepared,  and  is  the  only  thing  neces- 
sary. 

The  Truth,  or  Veracity,  of  God,  is  especially  that  part  of  his 
moral  character,  on  which  the  faith  or  confidence,  which  is  termed 
Evangelical,  ultimately  rests.  On  this  attribute  all  his  declarations, 
promises,  and  covenants,  entirely  depend  for  their  truth  and  cer- 
tainty ;  and  therefore  all  the  confidence,  which  creatures  can  place 
in  his  character,  designs,  or  conduct.  It  is  indispensable,  in  order 
to  our  exercising  any  regard  towards  him  at  all,  that  we  believe, 
that  he  is.  This,  however,  we  may  do  by  the  aid  of  arguments, 
furnished  by  the  light  of  nature.  To  believe,  that  he  is  the  rezuarder 
of  them,  that  diligently  seek  him,  is  indispensable  to  the  exercise 
of  any  virtuous  regard  to  him ;  but  this  we  cannot  do  without  con- 
fidence in  the  truth  of  his  promises,  and  in  the  veracity  of  himself, 
as  the  promiser. 

But  for  these  promises,  we  could  not  know,  that  he  thought  of 
bestowing  such  rewards ;  unless  we  believed  him  sincere  in  pro- 
mising, we  could  not  believe  that  he  would  bestow  them.  Between 
confidence  in  the  truth  of  God,  and  distrust  of  his  truth,  there  is  no 
alternative.  It  is  metaphysically,  as  well  as  Scripturally,  true,  that 
he,  who  believeth  not  God,  hath  made  him  a  liar.  Let  me,  then,  ask 
every  person  in  this  assembly,  whether  this  distrust  of  God,  this  at- 
tribution to  him  of  so  odious  and  contemptible  a  character,  this  last 
insult,  (as  mankind  estimate  insults)  can,  in  his  own  view,  possibly 
be  pleasing  to  God  ?  Yet  this  is  a  fair  description  of  all  unbelief; 


212  THE  TRUTH  OF  GOD.  [SER.  XI. 

or,  as  it  ought  rather  to  be  termed,  disbelief,  or  distrust.  As  this 
conduct  can  never  be  pleasing  in  his  sight ;  so  it  is  certain,  that  he, 
who  is  the  subject  of  it,  can  never  be  accepted  of  God :  for  nothing 
is  more  evident,  than  that  God  will  never  accept  him,  with  whom 
he  is  not  pleased.  As,  then,  there  is  no  medium  between  this  cha- 
racter and  confidence,  or  faith ;  it  is,  I  think,  past  all  doubt,  that 
faith  is  indispensably  necessary  to  acceptance  with  God. 

At  the  same  time,  distrust  is  an  entire  separation  of  an  Intelligent 
being  from  his  Maker.  We  cannot  possibly  coincide  voluntarily 
with  the  designs  of  a  being,  unless  we  confide  in  his  Truth  and  be- 
nevolence, and  of  course  in  the  rectitude  of  those  designs.  No 
virtuous  obedience  can  be  yielded  to  laws,  of  whose  rectitude  we 
are  not  satisfied  ;  no  complacency  exercised  towards  a  character, 
in  which  we  do  not  confide ;  no  gratitude  rendered  for  benefits, 
conferred  by  a  suspected  benefactor ;  no  reliance  placed  on  pro- 
mises, made  by  a  being  of  doubted  veracity  ;  and  no  praiseworthy 
efforts  made  to  promote  designs,  regarded  as  suspicious  and  unwor- 
thy. Without  confidence,  the  soul  is  separated  of  course,  from  its 
Creator.  Distrust  is  in  its  own  nature  enmity  against  him,  not  sub- 
ject to  his  law,  neither  indeed  can  be.  How,  then,  can  God  be 
pleased  with  this  character ;  or  accept  him,  in  whom  it  exists  ? 

3dly.  How  greatly  ought  this  attribute  of  God  to  terrify  deceitful 
men! 

By  deceitful  men  I  intend,  not  only  liars  of  every  description, 
perjured  persons,  and  slanderers;  but  fraudulent  men  of  every 
class ;  hypocrites,  cheats,  seducers,  flatterers,  sophists,  and  all  other 
men  guilty  of  intentional  deception.  From  the  character  of  God, 
as  exhibited  by  the  light  of  nature  only,  these  men  have  every  thing 
to  fear,  and  nothing  to  hope.  That  God  can  be  pleased  with  a 
moral  character  opposite  to  his  own,  or  that  he  will  bless  men  with 
whom. he  is  not  pleased,  cannot  be  imagined  for  a  moment.  But 
there  is  no  moral  character,  more  absolutely  opposed  to  God,  or 
more  remote  from  his  pleasure,  than  that  of  falsehood ;  falsehood  in 
every  form  ;  whether  of  looks,  declarations,  arguments,  or  actions ; 
and  in  every  degree,  from  the  humble  pretence  to  the  palpable  lie. 
Nor  is  any  immoral  conduct  adopted  against  clearer  evidence,  and 
more  absolute  conviction.  Truth  is  a  thing  perfectly  definite.  We 
always  know  when  we  speak  it ;  and  equally  well  know  when  we 
utter  falsehood.  It  is,  therefore,  a  sin  against  noon-day  light;  and 
is  alway  committed  in  the  sunshine.  How,  then,  must  the  Being, 
invested  with  the  glorious,  and  eminently  divine,  attribute  of  Truth, 
as  with  a  garment,  regard  this  base  and  vile  character,  so  opposed 
to  his  own,  and  so  hostile  to  the  virtue,  and  happiness,  of  his  Intel- 
ligent kingdom  ?  Miserable,  indeed,  must  be  the  expectations,  and 
the  lot,  of  all  wilful  deceivers,  even  if  there  were  no  Scriptures  ; 
or  if  they  were  not  the  Word  of  God. 

But  there  are  Scriptures  ;  and  they  are  the  Word  of  God.  In 
them,  as  we  could  not  fail  to  expect,  most  terrible  additions  are 


SER.  XL]  THE  TRUTH  OF  GOD.  213 

made  to  the  alarms,  rung  in  the  ears  of  these  transgressors,  by  the 
voice  of  nature.  There,  his  determinations  to  inflict  signal  ven- 
geance on  these  men,  are  announced  in  every  awful  form  by  the 
God  who  cannot  lie.  There  he  has  declared,  that  into  the  holy  city, 
the  heaven  of  heavens,  the  mansion  of  everlasting  joy,  there  shall 
i-ii  no  wise  enter  any  one,  who  loveth  or  maketh  a  lie.  There  he  has 
declared,  that  every  liar  shall  have  his  part  in  the  lake,  that  burneth 
with  fire,  and  brimstone.  Let  every  deceitful  man  hear,  and  fear, 
and  do  no  more  so  wickedly. 

4thly.  What  a  source  of  comfort,  joy,  and  quickening,  to  good  men, 
is  the  truth  of  God! 

When  we  think  on  the  character  even  of  the  best  men,  when  we 
call  to  mind  how  often  they  backslide  and  sin ;  how  cold  and  stu- 
pid they  are  in  their  affections,  and  how  dull  and  slothful  in  their 
obedience  ;  with  what  eagerness  they  cleave  to  the  world,  and  with 
what  ease  they  yiek]  to  temptation ;  how  frequently  they  wound 
Religion,  and  how  greatly  they  dishonour  God;  we  cannot  but 
feel,  that  all  the  truth  and  faithfulness  of  God  are  indispensably 
necessary  to  prevent  him  from  forsaking  such  beings,  as  they  are, 
and  incline  him  to  conduct  them  safely  to  his  eternal  kingdom. 
Here,  created  faithfulness  would  not  suffice  ;  nor  prove  to  them  a 
solid  ground  of  unshaken  confidence,  nor  of  lively  and  supporting 
hope.  A  higher  perfection  of  character  seems  plainly  necessary 
in  the  blessed  God,  to  enable  his  patience  to  bear  with  all  their 
faults,  and  his  mercy  to  triumph  over  all  their  transgressions. 

In  his  holy  Word,  he  has  given  them  promises  of  infinite  extent, 
and  value.  In  these  promises  are  contained  blessings  temporal 
and  spiritual ;  blessings  present  and  eternal ;  blessings  of  the  first 
magnitude  and  of  the  most  delightful  nature ;  extending  alike  to 
the  soul  and  the  body,  to  all  times  and  all  places,  to  every  want 
and  every  situation.  Whatever  can  be  useful  to  them,  honourable 
to  himself,  or  beneficial  to  the  Universe,  he  freely  proffers  from  his 
unlimited  bounty.  Finally,  Himself,  the  Sum  of  all  good,  the  over- 
flowing Fountain,  the  inexhaustible  Ocean,  whence  every  stream 
of  happiness  flows,  he  engages  to  them,  as  their  everlasting  pos- 
session. 

What  can  secure  the  boundless  good,  contained  in  these  pro- 
mises, to  beings  of  such  a  character  ?  The  unchangeable  truth  of 
God.  On  this  they  repose  with  perfect  safety,  with  a  hope,  which 
can  never  make  them  ashamed,  with  a  faith,  which  cannot  be  bro- 
ken down.  Under  the  shadow  of  this  great  rock  in  a  weary  land, 
they  sit  down  with  unspeakable  delight ;  and  see  all  these  promises 
advancing  to  a  regular,  constant,  and  certain  fulfilment,  throughout 
the  progress  of  never-ending  being. 

Here,  too,  they  find  the  most  persuasive  inducement  to  faithful- 
ness in  his  service.  They  know,  that  he  cometh  in  clouds,  and  that 
his  reward  is  with  him.  The  bruised  reed,  they  are  assured,  he  will 
never  break;  the  smoking  flax  he  will  not  quench;  until  he  shall 


214  THE  TRUTH  OF  GOD.  [SER.  XI. 

havebrought  forth  judgment  unto  Jlnal  victory.  Hence  they  wait  on 
the  Lord  unceasingly,  and  renew  their  strength.  Hence  they  mount 
up  with  wings  as  eagles;  They  run  in  the  Christian  course,  and  are 
not  weary  ;  they  walk,  and  faint  not  in  the  strait  and  narrow  way, 
which  leads  to  life. 

In  the  mission,  life,  and  death,  of  the  Redeemer,  in  his  resurrec- 
tion, intercession,  and  kingdom,  the  truth  of  God  has  set  his  seal 
on  all  his  promises.  The  covenant  of  grace  is  here  seen  to  be  an 
unchangeable  and  everlasting  covenant.  In  the  solemn  ordinance,* 
immediately  before  us,  a  living,  unchanging,  and  most  affecting 
memorial,  we  may  discern  a  hand,  which,  testifying  infinitely  bet- 
ter things  than  those  which  were  disclosed  to  Belshazzar,  writes 
before  our  eyes,  that,  notwithstanding  all  our  infirmities,  if  we  in- 
deed believe  in  him,  we  are,  when  weighed  in  the  balance,  not  found 
wanting. 

*  The  Eucharist. 


SERMON  XII. 


THE  MERCY  OF  GOD. 


PSALM  ciii  8. — The  Lord  is  merciful  and  gracious,  slow  to  anger,  and  plenteous  in 

mercy. 

IN  this  beautiful  and  interesting  Psalm,  David,  with  a  piety  and 
zeal  highly  becoming,  calls  upon  his  soul  and  all  that  is  within 
him  to  bless  the  Lord  for  the  manifestations  of  his  mercy.  A  mul- 
titude of  these,  remarkable  in  their  nature,  and  of  vast  importance 
to  mankind,  he  recites  in  the  happiest  language  of  poetry.  In  this 
language,  God  is  exhibited  as  forgiving  all  his  iniquities,  healing 
all  his  diseases,  redeeming  his  life  from  destruction,  crowning  him 
with  loving  kindness  and  tender  mercies,  satisfying  his  mouth  with 
good  things,  and  renewing  his  youth  like  the  eagle's.  Nor  does  he 
confine  his  views  to  his  own  blessings  merely ;  but,  like  a  good 
man,  deeply  affected  with  the  concerns  of  his  fellow-creatures, 
casts  his  eye  abroad  to  the  general  dispensations  of  providence, 
and  rejoices  in  the  exemplifications  of  this  glorious  Attribute  to  the 
human  race.  With  supreme  delight  he  here  beholds  God  executing 
righteousness  and  judgment  for  the  oppressed  ;  unwilling  always  to 
chide,  or  to  keep  his  anger  for  ever  ;  not  dealing  with  mankind  ac- 
cording to  their  sins,  nor  rezu'arding  them  according  to  their  iniqui- 
ties. The  Mercy  of  God  he  sees  extended,  and  exalted,  as  the 
heavens  ;  removing  our  transgressions  from  us,  as  far  as  the  East 
is  removed  from  the  West ;  and  pitying  those  who  fear  him,  as  a  fa- 
ther pitieth  his  children.  This  divine  perfection,  he  further  teaches 
us,  is  an  inherent  and  essential  part  of  the  character  of  God,  and 
is  accordingly  from  everlasting  to  everlasting.  Nor  is  it  confined 
to  any  place ;  nor  limited  by  any  opposing  power,  or  obstacle : 
for  the  Lord  hath  prepared  his  throne  in  the  heavens,  and  his  king- 
dom rulcth  over  all.  With  this  delightful  subject  in  such  full  and 
strong  view,  he  finally  and  most  forcibly  calls  upon  angels,  who 
excel  in  strength,  upon  his  hosts,  the  ministers  who  do  his  pleasure, 
and  upon  all  the  works,  formed  in  his  boundless  dominion,  to  bless 
JEHOVAH  for  this  transcendent  perfection,  so  illustriously  manifest- 
ed, in  so  many  forms,  towards  an  apostate  and  ruined  world. 

The  text  is  the  theme  of  the  whole  psalm ;  and  is  a  strong  and 
ample  assertion,  reiterated  in  various  forms,  according  to  the  man- 
ner of  the  inspired  writers,  when  labouring  to  impart  to  others  their 
own  vivid  emotions,  of  this  doctrine. 

That  God  is  a  God  of  Mercy. 

Mercy  is  the  exercise  of  good-will  towards  those,  who  have  not 
merited  it ;  and  especially  tozoards  those,  who  have  merited  anger 
and  punishment.  In  its  most  important  sense  it  denotes  the  com- 


216  THE  MERCY  OF  GOD.  [SER.  XII. 

munication  of  forgiveness,  and  consequent  blessings,  to  such  as 
have  been  guilty  of  crimes  ;  particularly,  as  exercised  by  God  to 
those,  who  have  transgressed  his  most  holy  law,  provoked  his  an- 
ger, and  forfeited  every  claim  to  his  favour. 

In  canvassing  this  doctrine,  I  shall  pursue  the  same  method, 
which  I  have  adopted  in  discussing  the  other  attributes  of  the  di- 
vine character ;  and  consider  the  manner,  in  which  it  is  exhibited, 

I.  By  Reason,  and, 

II.  By  Revelation. 

Reason  naturally  leads  us  to  conclude,  that  God  is  merciful,  be- 
cause 

1st.  He  is  Benevolent. 

Mercy  is  a  modification  of  benevolence.  It  is,  therefore,  reason- 
ably concluded  concerning  any  benevolent  being,  that  his  dispo- 
sition will,  in  certain  cases  at  least,  be  mercifully  exercised ;  or 
that,  when  certain  objects  are  presented  to  his  view,  and  solicit 
his  interference,  he  will  extend  his  benevolence  to  them,  although 
their  character  is  such,  as  not  to  merit  this  interference  at  his  hands  ; 
or  even  such,  as  to  deserve  in  some  degree  his  anger,  rejection,  or 
punishment.  But  God  is  boundlessly  benevolent.  Mercy  in  the 
abstract,  and  extending  to  every  degree  which  propriety  and  Jus- 
tice will  admit,  must,  therefore,  be  acknowledged  by  Reason  to  be 
an  essential  part  of  the  divine  benevolence.  What,  and  how  great, 
this  extent  is ;  what  objects  it  will  reach,  and  what  crimes  it  will 
forgive;  cannot,  I  confess,  be  at  all  determined  by  us;  nor  upon 
what  terms  it  will  be  extended  to  such  objects,  as  it  will  actually 
reach.  An  angel,  who  had  transgressed  the  divine  law,  or  Adam 
after  he  had  fallen,  might  satisfactorily  determine  by  rational  argu- 
ments, that  God  was  merciful :  and  yet  neither  would  be  able  at 
all  to  decide  whether  that  mercy  would  be  extended  to  him  ;  or  if 
it  were  thus  extended,  upon  what  terms,  in  what  manner,  and  to 
what  degree. 

2dly.  Because  he  exercises  patience  and  forbearance  towards  man- 
kind. 

That  men  are  opposed  to  the  character  and  government  of  God ; 
that  they  continually  dishonour  his  name,  violate  his  laws,  so  far 
as  they  know  them,  and  are  guilty  of  manifold  iniquities  towards 
each  other ;  cannot  be  rationally  questioned.  The  conduct,  which 
strict  justice  on  the  part  of  God,  would  dictate  as  the  proper  retri- 
bution of  these  crimes,  can  be  no  other  than  severe  and  immediate 
punishment.  This  punishment,  however,  we  do  not  find  executed. 
On  the  contrary,  he  continues  them  in  life,  notwithstanding  all  their 
provocations  ;  and  surrounds  them  with  an  endless  multitude  of 
blessings.  In  this  part  of  divine  providence,  therefore,  we  find  a 
direct  exercise  of  mercy ;  that  is,  of  kindness  to  guilty  beings  ;  and 
this  repeated  in  instances  innumerable ;  instances  so  multiplied, 
and  so  constantly  recurring,  as  to  constitute  a  primary  and  essen- 
tial characteristic  of  the  government  of  God  over  mankind. 


SER.  XII.]  THE  MERCY  OF  GOD.  217 

3dly.  Because  he  has  formed  the  human  mind  in  such  a  manner, 
that  it  necessarily  considers  mercy  as  high  excellence  of  character. 

This  argument,  largely  considered  in  my  discourse  on  the  bene- 
volence of  God,  is  applicable  to  this  peculiar  exercise  of  benevo- 
lence, in  almost  the  same  manner,  as  to  benevolence  in  the  abstract. 
It  is  not  indeed  true,  that  a  benevolent  being,  destitute  of  mercy, 
would  be  therefore  destitute  of  amiableness ;  because  benevolence 
in  every  form,  and  exercise,  is  unquestionably  amiable.  But  it  is 
the  necessary  dictate  of  the  human  understanding,  that  Mercy  is 
the  noblest  possible  exercise  of  benevolence,  and  that  this  attribute 
is  indispensable  to  a  character  of  absolute  perfection.  Such  is  the 
decision  of  the  mind,  as  God  has  formed  it;  and  the  invariable  re- 
sult of  the  understanding,  when  employed  on  this  subject  without 
passion,  or  prejudice.  In  the  mean  time,  this  attribute  is  indispen- 
sable to  the  happiness,  and  even  to  the  comfort,  nay,  to  the  to- 
lerable existence,  of  mankind  in  the  present  world.  Bath  crimes 
and  sufferings  are  here  so  numerous,  and  constitute  so  great  a  part 
of  the  character,  and  of  the  lot,  of  all  men,  that  all  continually 
need,  and  vast  numbers  in  the  most  absolute  manner,  the  exercise 
of  this  disposition.  Our  circumstances,  therefore,  continually  elu- 
cidate, and  enforce  upon  us,  the  justice  of  this  dictate  of  the  under- 
standing. 

In  this  manner,  God  has,  of  his  own  choice,  rendered  this  attri- 
bute, in  our  view,  absolutely  necessary  to  a  perfect,  and  there- 
fore to  his  own,  character.  If,  then,  Mercy  constitute  not  a  part 
of  his  character,  he  has  necessitated  us,  of  his  own  choice,  to 
consider  his  real  character  as  destitute  of  perfection. 

After  the  application  of  this  argument  in  former  discourses  to 
the  other  moral  attributes  of  God,  it  will  be  unnecessary  any  far- 
ther to  insist  on  it  here. 

From  these  considerations  it  may,  I  think,  be  fairly  conclu- 
ded by  Reason,  that  God  is  merciful.  Accordingly,  mankind  ap- 
pear to  have  generally  regarded  this  as  the  true  character  of  God. 
Such,  at  least,  seems  to  be  the  apprehension,  which  men  have 
formed  of  the  object  of  their  worship  :  as  is  evident  from  the  very 
act  of  rendering  worship.  I  see  not  how  men  can  be  supposed 
to  pray  to  any  being,  of  whose  favour  they  could  not  entertain 
either  belief,  or  hope.  But  all  favour  from  God  to  guilty  beings 
must  be  merciful.  In  worshipping  him,  therefore,  they  have,  I 
think,  plainly  expressed  their  hope,  at  least,  that  he  would  re- 
gard them  with  mercy,  in  some  indefinite  degree :  and  this  hope 
they  have  probably  derived  from  one,  or  other,  of  these  consi- 
derations. 

But  whether  the  Mercy  of  God  will  extend  to  the  final  forgive- 
ness of  sin,  and  the  communication  of  future  happiness  to  man  ;  or, 
if  this  were  to  be  granted,  upon  what  terms  these  blessings  will  be 
communicated ;  cannot  be  determined  by  Reason,  from  any  con- 
siderations within  its  power.  What  conduct  is  proper  for  the  infi- 
VOL.  I.  28 


218  THE  MERCY  OF  GOD.  [SER.  XII, 

nite  Mind  to  pursue  towards  such  rebellious  and  guilty  creatures, 
as  we  are ;  and  whether  that  conduct  shall  include  any  future  fa- 
vour to  us ;  can  never  be  decided  by  the  human  understanding. 
Socrates  doubted  whether  it  were  possible  for  God  to  forgive  sin ; 
and,  in  my  view,  expressed  the  real  ultimatum  of  Reason  on  this 
subject.  The  sins  of  men  are  so  causeless,  so  numerous,  and  so 
great,  as  to  leave  to  a  sober  man,  solemnly  considering  this  subject, 
little  else  beside  a  fearful  looking  for  of  judgment.  To  relieve  the 
distress  and  despondency,  to  which  we  are  thus  exposed,  the  Bible 
comes  to  our  aid ;  and  holds  out  to  our  view  the  most  unequivocal 
proofs,  not  only  of  the  existence,  but  also  of  the  extent,  of  this  di- 
vine attribute.  These  are  found, 

1st.  In  the  numerous  Declarations,  -which  assert  this  character  of 
God. 

These  declarations  are  found  every  where  ;  and  are  so  familiar- 
ly known,  that  they  need  not  now  be  repeated.  They  are  also 
given  to  us  in  every  form,  in  the  most  forcible  language,  and  with 
the  strongest  images  ;  and  defy  all  doubt,  as  well  as  all  denial,  con- 
cerning this  subject.  The  text  is  as  direct  and  ample  a  declara- 
tion of  this  character  of  God,  as  can  be  desired,  or  forme.J. ;  and 
the  context  as  beautiful  and  forcible  an  illustration. 
2dly.  In  the  precepts  of  the  Bible. 

These  require  men  to  exercise  mercy  to  each  other ;  and  assure 
them  of  peculiar  divine  approbation,  and  an  eminently  glorious 
reward,  for  the  performance  of  this  duty.  At  the  same  time,  they 
threaten  the  most  awful  penalties,  final  condemnation  and  absolute 
rejection,  to  all  the  unmerciful.  Nay,  they  forbid  us  to  hope,  and 
even  to  ask,  for  the  forgiveness  of  our  sins,  unless  we  heartily  forgive 
the  trespasses  of  our  fellow-men.  The  merciful  only  are  entitled  by 
the  Scriptures  to  the  attainment  of  mercy  ;  while  those  of  a  contra- 
ry character  are  uniformly  threatened  with  a  terrible  retribution. 

This  species  of  proof  is  exhibited  with  the  strongest  possible 
force  in  the  account,  given  us  by  Christ,  of  the  last  judgment.  In 
this  account,  recorded  in  the  twenty-fifth  chapter  of  Matthew,  our 
Saviour  mentions  no  other  ground  of  the  final  acceptance  of  man- 
kind, but  the  exercise  of  mercy  towards  their  fellow-men ;  and  no 
other  ground  of  their  final  rejection,  but  their  destitution  of  this  at- 
tribute and  its  exercises.  We  know,  indeed,  from  numerous  de- 
clarations, made  by  himself,  that  mercy  is  not  the  only  thing,  re- 
quired of  men  by  the  will  of  God ;  nor  the  only  thing,  regarded  by 
the  Judge  in  the  acceptance,  or  rejection,  of  men  at  the  great  day. 
But  we  are  clearly  taught  in  this  account,  that  mercy  holds  the  fore- 
most place  in  human  excellence,  and  m  the  divine  estimation  ;  and 
that  the  contrary  character  is  the  most  odious  depravity,  and  pre- 
eminently the  object  of  the  divine  abhorrence. 

3dly.  In  Testimonies  of  the  divine  Approbation,  given  to  such,  as 
have  exercised  this  disposition;  and  of  the  divine  disapprobation  of 
such,  as  have  exhibited  the  contrary  character. 


SER.  XII.]  THE  MERCY  OF  GOD.  219 

In  the  instances  of  Rahab,  Ruth,  Boaz,  David  towards  Saul  and 
his  house,  Obadiah  towards  the  prophets  of  God,  Ebed-melech  the 
Ethiopian  (or  Cushite)  towards  Jeremiah,  &c.  God  was  pleased  to 
give  direct  and  important  testimonies  of  his  favour  and  approbation 
in  blessing  those,  who  had  showed  mercy  to  their  fellow-men.  On 
the  other  hand,  he  manifested  in  the  most  awful  manner  his  displea- 
sure against  Saul  and  his  house,  for  his  cruelty  towards  the  Gi- 
beonites;  against  Ahab,  Jezebel,  Athaliah,  Pashur,  Herod,  and  many 
others,  for  their  cruelty.  These  are  all  direct  proofs,  that  mercy  is 
highly  acceptable  to  God ;  and  that  the  implacable  and  unmerciful 
are  an  abomination  in  his  sight. 

4thly.  In  requiring  all  our  homage  and  obedience  to  himself,  as 
a  merciful  God. 

On  this  argument,  although  unanswerable  in  its  import,  I  shall 
not  insist,  because  it  will  be  easily  understood  from  the  applica- 
tion, already  made  of  it,  to  the  moral  attributes  of  God,  consider- 
ed in  former  discourses. 

5thly.  In  the  mediation  of  Christ. 

CHRIST  is,  to  us,  the  channel,  through  which  the  divine  mercy 
flows  ;  and  his  mediation  the  procuring  cause,  for  which  it  is  exer- 
cised towards  mankind.  All  the  preceding  arguments,  therefore,  so 
far  as  they  are  furnished  by  the  Scriptures,  have  a  reference  to 
him,  and  are  supremely  illustrated  by  his  mediation.  This  great 
subject  claims,  of  course,  a  distinct  consideration,  more  extended, 
and  more  particular,  than  the  present  occasion  will  permit.  Such 
a  minute  examination  will,  however,  be  the  less  necessary  at  the 
present  time,  because  the  subject  will  recur  in  many  forms  during 
the  progress  of  these  discourses,  and  because  it  is  the  commanding 
theme  in  every  desk,  and  the  principal  subject  of  information  to 
every  religious  audience.  I  shall  now  briefly  consider  the  mercy 
of  God,  as  illustrated  by  the 

Incarnation, 

Life,  and 

Death,  of  the  Redeemer. 

At  this  time  the  divinity  of  Christ  will  not  be  at  all  insisted  on ; 
as  it  will  be,  of  course,  the  subject  of  a  future  investigation.  It  is 
sufficient  for  my  purpose,  that  he  was,  what  he  cannot  with  decency 
be  denied  to  be,  the  beloved  Son  of  God,  in  whom  he  is  ever  well 
pleased  ;  the  brightness  of  his  glory,  and  the  express  image  of  his 
person  ;  as  much  better  than  the  angels,  as  he  has  by  inheritance  ob- 
tained a  more  excellent  name  than  they  $  the  fast  born  of  every  crea- 
ture ;  and  the  glory  of  God  in  the  heavens,  as  well  as  in  the  earth. 

When  this  great  and  wonderful  person,  great  and  wonderful  be- 
yond any  possible  estimation  of  such  minds  as  ours,  became  incar- 
nate ;  he,  who  was  rich  in  the  best  of  all  possessions,  the  unquali- 
fied love  of  his  Father,  for  our  sakes  became  poor,  that  we  through 
him  might  become  rich.  He  allied  himself,  in  a  manner  intimate, 
eternal,  and  inseparable,  to  flesh  and  blood,  to  sinners  and  worms 


220  THE  MERCY  OF  GOD.  SER.  XII.] 

of  the  dust ;  and  was  not  unwilling,  nor  ashamed,  to  call  them  his 
brethren.  The  strength  and  intenseness  of  the  purpose  for  which 
he  interfered,  the  greatness  of  his  tenderness  and  compassion  for 
mankind,  are  exhibited,  with  the  utmost  possible  force,  in  the  great- 
ness of  the  condescension  and  humiliation,  which  he  thus  volunta- 
rily assumed.  It  ought  here  to  be  remembered,  that  he  not  only 
became  man,  but  man  in  the  humblest  circumstances ;  was  the  son 
of  a  poor  virgin,  married  to  a  poor  man  ;  and  was  born  in  a  stable, 
wrapped  in  swaddling  clothes,  and  laid  in  a  manger. 

In  the  life  of  the  Son  of  God,  the  same  character  was  exhibited 
in  a  great  variety  of  forms.  Throughout  almost  all  his  residence 
in  the  world,  that  is,  during  his  minority,  and  about  twelve  years 
afterward,  this  glorious  Person  was  entirely  subjected  to  the  com- 
mands and  government  of  his  humble  parents ;  and  wrought  pa- 
tiently in  the  business  of  a  carpenter,  laboriously  earning  his  own 
bread,  and  theirs,  by  the  sweat  of  his  brow.  After  he  began  his 
public  ministry,  he  went  about  doing  good,  particularly  to  those  who 
were  sick,  blind,  deaf,  dumb,  halt,  maimed,  and  possessed  of  devils. 
To  the  poor,  to  publicans,  and  to  sinners,  he  also  preached  the 
Gospel ;  and  with  supreme  patience,  labour,  and  benignity,  invited 
them  to  eternal  life.  Samaritans,  hated  by  the  Jews  beyond  ex- 
ample, he  brought  into  the  divine  kingdom ;  and,  after  warning, 
instructing,  and  exhorting  Jerusalem,  to  the  last  limits  of  hope,  he 
wept  with  the  deepest  compassion  over  its  unbelief  and  ruin. 

In  his  death,  the  same  glorious  attribute  was  still  more  wonder- 
fully manifested.  His  death,  like  his  incarnation  and  life,  was 
wholly  voluntary:  for  he,  who  drove  the  money-changers  and 
their  companions  out  of  the  temple ;  at  whose  presence  the  guards 
fell  backward  to  the  ground ;  whose  voice,  diseases,  demons,  and 
elements  obeyed;  and  who  re-summoned  life  to  the  breathless 
corpses  of  others ;  could  undoubtedly  have  prolonged  his  own  life, 
prevented  every  assault  upon  his  person,  and  forbidden  by  his 
power  the  approach  of  danger  and  harm.  Accordingly,  he  in- 
forms us,  that  he  laid  down  his  life  for  his  sheep,  and  that  no  man 
took  it  from  him,  but  that  he  laid  it  down  of  himself. 

At  the  same  time,  his  death  was  the  most  humiliating,  which  can 
be  conceived,  or  suffered.  It  was  the  death  of  a  malefactor,  and 
that  of  the  most  scandalous  kind ;  a  death,  also,  pronounced  by  the 
voice  of  God  to  be  accursed ;  and  preceded  and  attended  by  every 
circumstance  of  contempt,  abuse,  and  shame,  which  a  furious  rab- 
ble, and  their  more  malignant  masters,  could  devise,  or  inflict. 
Nor  was  it  less  distressing  than  humiliating.  The  clear  foresight 
of  it,  in  the  garden  of  Gethsemane,  threw  even  him,  with  all  his 
lion-like  fortitude,  into  an  agony  ;  and  forced  sweat  from  his  body 
in  the  form  of  great  drops  of  blood.  The  sufferance  of  it  on  the 
cross  extorted  from  him  that  bitter  cry,  My  God,  my  God,  why  hast 
thou forsaken  me?  It  is,  however,  to  be  remembered,  that  he  made 
his  soul  an  offering  for  sin,  and  that,  in  his  soul,  his  peculiar  dis- 


SER.  XII.]  THE  MERCY  OF  GOD.  221 

tresses  were  chiefly  suffered.  This  death,  together  with  all  the  an- 
guish which  it  involved,  he  perfectly  foresaw,  and  predicted ;  and 
in  the  full  sight  of  this  anguish  devoted  himself  to  the  suffering.  In 
the  midst  of  his  agonies,  also,  he  prayed  for  the  forgiveness  of  his 
murderers ;  and  with  such  efficacy,  that  within  fifty  days  from  his 
crucifixion,  several  thousands  of  them  believed  on  his  name,  through 
the  preaching  of  St.  Peter  ;  and  are  now  in  the  heaven  of  heavens, 
celebrating  with  songs  of  transport  the  divine  compassion  of  their 
Redeemer. 

The  incarnation,  life,  and  death,  of  Christ,  were  undertaken,  and 
accomplished,  by  him,  with  a  complete  knowledge,  not  only  of  the 
distresses,  which  he  was  to  undergo,  but  also  of  the  character  of 
those,  for  whom  they  were  to  be  undergone.  He  knew  perfectly, 
that  they  were  sinners,  rebels,  and  apostates,  condemned  and  ru- 
ined; utterly  indisposed  to  believe  his  testimony,  to  accept  his 
person,  or  to  become  interested  in  his  mediation.  He  perfectly 
knew,  that  to  make  them  even  reconciled  to  him,  or  grateful  for 
the  immense  benefits  which  he  proffered,  it  would  be  necessary, 
after  all  he  had  done,  to  send  the  SPIRIT  OF  GRACE  into  the  world, 
to  give  them  a  new  heart,  and  a  better  mind.  Of  course,  he  en- 
gaged in  this  wonderful  employment  from  compassion  only,  to  the 
miserable  beings  whom  he  came  to  redeem.  As  his  own  charac- 
ter and  conduct  are,  therefore,  the  strongest  possible  exhibition  of 
mercy ;  so  God,  who  gave  him  up  to  all  these  sufferings  for  this 
end,  and  to  whom  he  was  plainly  the  dearest  object  in  the  Uni- 
verse, has  in  this  transaction  equally  exhibited  mercy  as  his  own 
character. 

From  these  summary  considerations  on  this  subject,  I  remark, 
1st.   The  Glory  of  this  divine  attribute. 

No  moral  characteristic  has  ever  been  esteemed  so  lovely  as  this, 
or  so  honourable  to  an  Intelligent  being.  To  love  virtue,  and  the 
virtuous,  is  undoubtedly  excellent  and  commendable ;  and  includes 
all  which  we  intend  by  justice,  candour,  or  complacency,  as  exer- 
cised towards  the  character  of  others.  In  those,  who  exercise  this 
disposition,  it  is  both  honourable  and  lovely ;  and  to  those,  who 
are  thus  loved,  it  is  an  eminent  ingredient  of  happiness. 

To  love  those,  whose  character  has  not  been  exhibited  to  us,  as 
either  virtuous  or  sinful ;  to  love,  for  example,  absolute  strangers, 
merely  because  they  are  rational  beings ;  seems  plainly  to  be  a 
still  higher  exercise  of  a  virtuous  and  amiable  character.  But  to 
love  those,  who  are  known  to  be  enemies  to  us,  as  well  as  vile  and 
hateful  in  themselves  ;  and  to  endeavour,  with  peculiar  self-denial, 
or  with  great  efforts,  to  render  them  virtuous  and  happy ;  is  a  still 
nobler  exercise  of  goodness,  than  either  of  the  former.  This,  as 
mankind  in  the  calm  exercise  of  Reason  have  ever  determined,  and 
as  the  Scriptures  have  abundantly  declared,  is  the  crown,  the 
splendour,  the  glory,  of  moral  excellence. 

In  considering  this  subject,  it  is  difficult  to  refrain  from  calling 


222  THE  MERCY  OF  GOD.  [SER.  XII. 

to  mind  the  views  of  it,  which  angels  have  formed,  and  expressed. 
At  the  birth  of  the  Redeemer,  these  exalted  and  benevolent  beings 
left  their  happy  residence,  and  directed  their  flight  immediately  to 
this  sinful  world.  Here,  for  four  thousand  years,  they  had  in  the 
course  of  their  ministry  witnessed  little  else  in  the  conduct  of  men, 
beside  rebellion  against  God,  injustice  to  each  other,  and  the  de- 
basement of  themselves.  Still,  with  a  divine  sympathy,  they  re- 
joiced in  the  prospect  of  seeing  the  guilty  mind  renewed,  the  impi- 
ous and  deformed  life  purified  from  its  stains,  and  the  salvation  of 
the  ruined  children  of  Adam  certainly  accomplished.  Eagerly 
they  hastened  to  proclaim  the  glad  tidings  of  great  joy,  that  a  Sa- 
viour was  born  unto  men  in  the  city  of  David.  One  soul  animated 
them  all ;  and  with  one  voice,  inspired  by  the  same  exalted  bene- 
volence, they  sung,  Glory  to  God  in  the  highest,  and  on  earth  peace  j 
Good-will  towards  men. 

How  different  have  been  the  feelings  of  mankind,  for  whom  this 
Mediation  has  been  accomplished !  Mankind,  when  Christ  appear- 
ed in  the  world,  rejected,  persecuted,  and  slew  him.  From  that 
day  to  the  present,  they  have  discovered  the  same  disposition,  with 
evidence  which  cannot  be  questioned,  in  their  unbelief  and  rejec- 
tion of  the  Redeemer.  We,  as  well  as  others,  possess  and  prove 
this  character.  Were  Christ  now  to  be  born,  there  is  but  too  much 
reason  to  fear,  that  we  like  the  Jews,  should  leave  him  in  a  stable, 
consign  him  to  a  manger,  persecute  him  through  life,  and  compel 
him  to  a  violent  death.  The  Jews  began  their  warfare  against  him 
with  disbelieving  and  rejecting  him ;  and  ended  with  his  crucifix- 
ion. Our  disbelief  and  rejection  of  Christ  are  but  too  fearful 
indications,  that,  were  our  circumstances  the  same  with  theirs,  we 
should  unite  with  them  in  nailing  Him  to  the  cross.  In  the  single 
act  of  refusing  to  commemorate  his  death,  how  many,  here  present, 
declare,  that  even  in  their  own  view  they  are  not  his  friends.  Let 
every  such  person  remember  the  declaration  of  Christ  himself,  that 
he  who  is  not  for  him  is  against  him. 

Let  us  all  remember  also,  that  Christ  was  infinitely  rich,  in  all 
good,  before  he  became  poor  for  our  sakes.  Of  course,  he  needed 
not  us,  nor  any  thing  which  is  ours.  With  infinite  ease,  and  by  the 
mere  exercise  of  his  will,  he  could  have  blotted  us  out  of  being, 
and  then  have  raised  up  millions  of  virtuous,  obedient  and  glorious 
creatures  ;  all  of  whom  would,  throughout  eternity,  have  employed 
themselves  in  his  service  with  unchanging  faithfulness  and  joy. 
Whence  then,  and  let  Reason  answer  the  question,  did  he  choose 
to  become  Man  ;  to  suffer,  and  to  die,  for  the  lost  race  of  Adam ; 
for  you,  and  for  me?  The  only  answer  he  himself  has  long  since 
given :  God  so  loved  the  zoorld,  that  he  gave  his  only  begotten  Son, 
that  whosoever  beheveth  on  him,  should  not  perish,  but  have  ever- 
lasting life.  God  was  so  benevolent,  so  disposed  to  show  kind- 
ness, so  full  of  long  suffering  and  tender  mercy,  that  even  this  ex- 
ertion was  not  too  great  for  him  to  make. 


SER.  XII.]  THE  MERCY  OF  GOD.  223 

2dly.   From  these  considerations  we  also  learn  the  absolute  neces- 
sity of  divine  Revelation  to  mankind. 

On  the  question,  Whether  God  will  forgive  sin,  and  accept  sinners, 
evidently  depends  every  hope  of  happiness  beyond  the  grave. 
The  question  is,  therefore,  infinitely  important  to  us ;  and  needs, 
in  the  highest  degree,  to  be  satisfactorily  answered.  The  doc- 
trine, that  God  is  merciful,  is,  I  think,  in  the  view  of  Reason,  suffi- 
ciently probable  to  command  our  faith.  But  that  it  is,  or  can  be 
proper  for  God  to  forgive  sin  in  any  case,  Reason  is  utterly  unable 
to  evince.  In  what  manner  this  conduct  on  the  part  of  God  would 
affect  the  government,  and  welfare,  of  the  Universe,  man,  without  . 
Revelation,  is  utterly  unable  to  determine.  It  is  one  thing  to  dis- 
cern, that  God  is  merciful ;  and  wholly  another,  to  know  the  ob- 
jects, to  which  the  divine  mercy  can  with  propriety  be  extended, 
or  the  cases,  in  which  it  can  with  propriety  interfere. 

If  Reason  can  know,  that  God  will  forgive  the  sins  of  men,  it 
must  derive  this  knowledge  either, 

1st.  From  the  nature  of  this  attribute  ;  or 

2dly.  From  the  fact,  that  he  has,  in  some  one  instance  at  least, 
forgiven  sin  ;  or 

3dly.  From  some  declaration,  that  he  will  forgive  it ;  or 
4thly.  From  some  argument  founded  on  analogy. 
From  the  nature  of  the  Divine  Mercy,  we  cannot  conclude,  that 
God  can,  or  will,  forgive  the  sins  of  Mankind.  Whatever  is  best, 
and  on  the  whole,  most  proper  to  be  done,  we  are  warranted  to 
conclude  he  will  certainly  do ;  but  what  this  is  can  never  be  de- 
termined by  our  minds.  Two  things  place  this  assertion  beyond 
debate.  The  one  is  the  extent  of  the  divine  kingdom,  and  of  all  its 
immense  and  eternal  concerns,  which  must  of  course  demand  far 
other  measures,  than  such,  as  we  are  able  to  comprehend,  or  de- 
vise :  the  other  is,  that  God,  in  fact,  does  innumerable  things,  utter- 
ly contrary  to  all  that  we  should  expect,  and  wholly  removed  beyond 
the  limits  of  our  understanding.  These  furnish  the  most  ample 
proofs,  that  he  will  do  innumerable  other  things,  equally  contrary 
to  our  expectation,  and  decision  ;  and,  of  course,  that  we  cannot 
pre-determine  what  he  will  do. 

Revelation  apart,  we  know  no  instance  in  which  he  has  forgiven, 
and  possess  no  declaration,  that  he  will  forgive,  the  sins  of  Men. 

Equally  destitute  are  we  of  any  analogy,  from  which  this  con- 
clusion can  be  rationally  derived.  The  only  ground  even  of  hope, 
furnished  by  his  Providence,  is  the  patience  with  which  he  endures, 
and  the  blessings  with  which  he  surrounds  us,  notwithstanding  our 
provocations.  But  this  conduct  seems  to  be  connected  by  neces- 
sity with  a  state  of  trial ;  and  furnishes  no  solid  argument  of  a  fu- 
ture and  favourable  reward.  The  gloomy  and  distressing  circum- 
stances, which  attend  our  removal  from  this  World  by  death,  ex- 
hibit, on  the  contrary,  awful  premonitions  of  an  unhappy  allotment 
to  us  beyond  the  grave. 


224  THE  MERCY  OF  GOD.  fSER.  XII 

Independently  of  Revelation,  Man  is  left  to  the  sentence  of  mere 
justice  and  rigid  laws.  By  these  he  is  of  course  condemned.  He 
is  in  fact  a  sinner  ;  and  must  therefore  be  pronounced  guilty,  in  the 
day  of  trial.  In  this  situation,  Reason  finds,  and  leaves  him  ;  and 
to  this  situation,  Infidelity  conducts  him  again.  Without  the  me- 
diation of  Christ,  there  is  no  escape  from  the  sentence  of  the  divine 
law ;  and  Revelation  itself  furnishes  no  other  way  in  which  mercy 
can  be  extended  to  sinning  man. 

According  to  the  most  comfortable  scheme  of  Infidelity,  you 
must  go  to  the  Judgment  on  the  footing  of  you*  own  righteousness; 
and  be  tried  by  your  own  obedience.  If  you  have  faithfully  obeyed 
God,  you  will  be  acquitted ;  if  not,  you  must  be  condemned.  If, 
then,  Justification,  acceptance,  and  future  happiness ;  if  deliver- 
ance from  wrath,  and  escape  from  ruin,  are  necessary  to  you ;  the 
Mediation  of  Christ,  and  the  Revelation  which  alone  brings  this 
mediation  to  your  knowledge,  or  furnishes  you  with  a  hope  of  sha- 
ring in  its  blessings,  are  equally  necessary. 

3dly.  These  considerations  strongly  enforce  the  guilt  and  danger 
of  Cruelty. 

A  merciful  God,  who  esteems  this  attribute  as  the  glory  and  con- 
summation of  his  own  excellence,  cannot  fail  to  detest  supremely 
the  opposite  character,  wherever  it  is  found.  These  are  the  two 
extremes  of  the  moral  Nature  :  the  former  supremely  lovely ;  the 
latter  supremely  hateful.  Thus  God  has  declared  in  the  Scrip- 
tures; and  thus  mankind  have  also  testified  in  all  ages  and  nations. 
The  awful  parable  of  the  servant  mho  owed  ten  thousand  talents, 
brings  this  subject  home  to  the  heart  with  the  greatest  force,  of 
which  language  is  capable.  His  debt  to  his  Lord,  great  as  it  was, 
was  freely  forgiven.  But,  for  his  cruelty  to  his  fellow-servant,  he 
was  thrust  into  prison,  and  delivered  over  to  the  tormentors,  until 
he  should  pay  the  ten  thousand  talents,  which  he  owed.  In  what 
an  affecting  manner  does  this  story  exhibit  the  indignation  of  God 
against  unkindness  and  oppression  ?  How  plainly  does  he  here 
teach  us,  that  this  sin  is  pre-eminently  provoking  in  his  sight,  and 
beyond  most,  if  not  all,  others,  the  cause  of  absolute  rejection  and 
endless  suffering.  Let  every  cruel,  every  unfeeling,  man  tremble 
at  this  terrible  exhibition  of  the  views,  entertained  by  a  merciful 
God  concerning  his  odious  and  detestable  character. 

4th.  These  considerations  furnish  the  strongest  inducements  to  the 
exercise  of  Mercy. 

In  the  great  kingdom  of  Providence,  how  many  blessings  are 
continually  provided  by  the  hand  of  God  for  the  evil  and  unthank- 
ful race  of  Adam!  In  spite  of  all  their  innumerable  provocations; 
in  spite  of  their  impiety,  idolatry,  lewdness,  falsehood,  oppressions, 
wars  and  devastations  ;  notwithstanding  this  great  world  has  been 
from  the  beginning  a  temple  of  idols,  a  house  of  pollution,  and  a 
field  of  blood ;  the  sun  continually  arises  ;  the  rain  descends ;  the 
fields  blossom;  the  harvests  ripen :  the  seasons  are  fruitful;  and 


SER.  XII.]  THE  MERCY  OF  GOD.  225 

the  hearts  of  men  are  fille d  with  food  and  gladness.  In  the  divine 
precepts,  the  same  glorious  disposition  reigns ;  and  mankind  are 
required,  with  infinite  obligation,  to  imitate  and  assume  this  exalted 
character ;  to  be  merciful  as  their  Father  who  is  in  heaven  is  merci- 
ful. In  the  promises  of  the  Gospel,  we  are  allured  to  this  most 
amiable  of  all  conduct  by  the  reward  of  immortal  life  and  glory ; 
and  hear  God  himself  declaring,  Blessed  are  the  merciful,  for  they 
shall  obtain  mercy. 

In  the  threatenings,  we  are  deterred  from  the  contrary  conduct 
by  the  fearful  denunciation  of  eternal  wo. 

In  the  Mediation  of  our  Redeemer,  we  are  presented  with  a 
perfect  example  of  the  nature  and  effects,  of  this  most  lovely  attri- 
bute ;  furnished  by  a  life,  of  which  this  attribute  was  the  soul  and 
spirit;  a  life  pure  and  excellent  beyond  all  precedent,  and  all 
praise ;  and  closed  by  a  death  full  of  shame  and  agony,  voluntarily 
undergone  from  mere  compassion  to  this  perishing  world,  ana 
beautified  and  adorned  with  this  consummation  of  benevolence  in 
its  most  divine  form.  In  this  we  indeed  behold  the  glory  of  the  only 
begotten  of  the  Father,  full  of  grace  and  truth.  Here  we  are  drawn 
with  cords  of  love,  that  we  may  run  after  him. 

With  these  motives,  with  this  example,  before  us,  can  we  fail  to 
forgive  men  their  trespasses  against  us,  and  be  kind  to  the  evil  and 
unthankful  ?  Can  we  fail  to  deal  our  bread  to  the  hungry,  and  to 
bring  the  poor,  that  are  cast  out,  into  our  houses  ?  When  we  see  the 
naked,  must  we  not  be  willing  to  cover  him :  must  we  not  be  unable 
to  hide  ourselves  from  our  ozvn  jlesh  ? 

When  this  importunate  and  seductive  world  intrudes  itself  into 
the  mind,  and  is  insidiously  busy  in  establishing  its  ascendency 
over  the  heart ;  when  wealth  is  riveting  its  chains  to  fasten  us  in 
bondage  ;  when  ambition  invites  us  to  the  high  places  of  power  and 
distinction,  and  promises,  that  we  shall  be  as  Gods  in  grandeur  and 
glory ;  when  pleasure  informs  us,  that  we  have  much  goods  laid  up 

for  many  years,  and  bids  us  take  our  ease,  eat,  drink  and  be  merry  ; 
•  11  •  i  •  i  -IT 

in  a  word,  when  a  temptation,  sense,  and  sin,  crowd  around  us,  and 

prepare  us  to  absorb  all  our  affections  in  selfish  gratification  ;  let 
us  look  to  the  table  of  Christ,  and  remember,  and  behold,  there, 
what  he  has  done  for  us.  If  we  are  not  hardened  indeed  ;  if  we 
are  not  literally  dead  in  trespasses  and  sins  ;  we  shall  find  it  difficult, 
and  I  hope  impossible,  not  to  go,  and  in  some  measure  do  likewise. 
We  shall,  like  him,  love  our  enemies,  and  do  good,  and  lend,  hoping 

for  nothing  again :  we  shall  bless  them  that  curse  us,  and  pray  fot 
them  who  deqpitefully  use  us  and  persecute  us.  Then  shall  we  indeed 
be  the  children  of  our  Father  who  is  in  heaven,  who  maketh  his  Sun  to 
arise  on  the  evil,  as  well  as  on  the  good.  Then  shall  our  light  break 

forth  as  the  morning,  and  our  health  spring  forth  speedily  :  our 
righteousness  shall  go  before  us,  and  the  glory  of  the  Lord  shall  be 
our  rereward. 

VOL.  I.  29 


SERMON  XIII. 


THE    WISDOM    OF    GOD. 


TIM.  i.  17. — Now  unto  the  King  eternal,  immortal,  invisible,  the  only  wise  God,  be 
honour,  and  glory,  for  ever  and  ever.    Amen. 

IN  this  passage  of  Scripture,  glory  and  honour  are  ascribed  to 
God,  in  the  character  of  the  eternal,  immortal,  and  invisible  Ruler 
of  all  things,  and  also  in  that  of  Go d  the  only  wise ;  with  a  solemn 
Amen  subjoined  to  the  ascription.  When  God  is  called  the  only 
Wise,  it  is  not  intended,  that  there  is  no  other  wisdom,  beside  that 
which  is  inherent  in  him ;  but  that  he  is  the  source  of  all  Wisdom, 
and  wise  to  such  a  degree,  as  to  render  all  other  wisdom  nothing  in 
comparison  with  his.  The  Wisdom  of  God  is,  in  other  words, 
infinite;  and  shall  now  be  the  subject  of  our  consideration. 

The  word  Wisdom,  is  applied  indifferently  to  the  character,  and 
to  the  conduct,  of  an  Intelligent  being.  As  applied  to  the  latter,  it 
denotes  the  choice  of  good  ends,  and  the  selection  and  adoption  of 
good  means  for  the  accomplishment  of  them.  As  applied  to  the 
former,  it  denotes  that  Attribute,  which  thus  chooses,  selects  and 
adopts. 

Wisdom  is,  therefore,  a  compound  attribute ;  being  made  up  of 
the  knowledge  to  discern,  and  the  disposition  to  choose,  the  ends  and 
means,  which  I  have  mentioned.  The  Wisdom  of  God  is  formed, 
therefore,  of  his  Omniscience  and  Benevolence,  united  in  planning, 
and  accomplishing,  all  real  good,  in  the  progress  of  his  immense  and 
eternal  kingdom. 

It  will  not  unnaturally  be  supposed,  that,  as  the  Omniscience  and 
Benevolence  of  God  have  already  been  separately  discussed,  an 
examination  of  them,  when  combined  in  the  attribute  of  wisdom, 
must  be  superfluous.  I  have  at  times  adopted  this  opinion ;  but 
upon  considering  the  propensity  of  our  minds  to  dwell  on  these  at- 
tributes, in  this  combination  ;  a  propensity  encouraged  abundantly 
by  the  Scriptures ;  and  the  frequency,  with  which  the  divine  wisdom 
recurs,  in  forms  very  various  and  interesting,  both  in  the  conversa- 
tion and  writings  of  men,  and  the  word  of  God,  I  have  concluded, 
that  a  particular  discussion  of  this  subject  would,  if  properly  con- 
ducted, hold  a  useful  place  in  this  system  of  discourses. 

After  the  arguments,  adduced  to  prove  the  existence  of  these 
attributes,  separately  considered,  it  must,  I  presume,  be  unnecessa- 
ry to  allege  any  proofs  of  their  existence  in  this  combination.  This 
discourse  will,  therefore,  be  employed  only  in  illustrating  this  dig- 
nified subject,  as  it  is  exhibited  in  the  various  conduct  of  the  Most 
High.  From  this  vast  field,  also,  a  few  examples  only  will  be  select- 


SER.  XIII.]  THE  WISDOM  OF  GOD.  037 

ed  ;  it  being  neither  necessary,  nor  possible,  on  this  occasion,  to 
extend  such  an  investigation  to  any  great  length.  The  scheme  of 
discourse,  which  I  propose  to  pursue,  is  to  mention, 

1st.  Summarily,  such  exemplifications  of  the  divine  wisdom,  as 
are  commonly  insisted  on  ;  and 

2dly.  More  particularly,  some  others,  which  have  been  less  the  ob- 
jects of  public  attention  ;  or  which,  at  least,  I  have  seen  either  very 
little,  or  not  at  all,  discussed  by  others. 

1  st.  /  shall  mention  summarily  such  exemplifications  of  the  divine 
wisdom,  as  are  commonly  insisted  on. 

Among  the  numerous  subjects,  included  under  this  head,  the  hea- 
vens by  their  magnificence  undoubtedly  strike  the  eye  with  the 
greatest  force  and  splendour.  In  all  ages,  contemplative  men  have 
regarded  the  illustrious  objects,  presented  to  us  in  this  great  field 
of  observation,  as  eminently  indicating  the  wisdom  of  God.  O  give 
thanks,  says  the  Psalmist,  unto  Him,  who  alone  doeth  great  wonders  j 
who  by  wisdom  made  the  heavens  ;  who  made  great  lights  $  the  Sun 
to  rule  by  day,  and  the  moon  and  stars  to  rule  by  night ;  for  his  mer- 
cy endureth  for  ever.  The  Lord  by  wisdom,  saith  Solomon,  hath 
founded  the  earth  /  by  understanding  hath  he  established  the  heavens. 
When  he  prepared  the  heavens,  says  Wisdom  itself,  speaking  by  the 
Voice  of  the  same  writer,  /  was  there  ;  when  he  set  a  compass  on  the 
face  of  the  deep. 

To  us,  whose  views  are  enlarged,  and  rectified,  by  the  modern 
astronomy,  this  subject  is  presented  with  an  importance,  which  it 
could  not  have  assumed  in  the  mind  of  the  ancients.  To  them, 
the  size,  proportions,  distances,  and  uses,  of  the  heavenly  bodies 
were  in  a  great  measure  unknown ;  and,  where  this  was  not  the 
fact,  were  so  partially  known,  as  to  leave  the  mind  in  many  re- 
spects perplexed  and  lost.  With  our  superior  advantages,  we  dis- 
cern the  Sun  to  be  a  vast,  luminous  world,  astonishingly  greater 
than  all  the  others  united,  which  compose  the  solar  system.  All 
these  we  behold  arranged  around  this  glorious  world  as  their  com- 
mon centre.  To  them  the  Sun  communicates  motion,  light,  regu- 
larity, and  harmony  ;  and  to  their  inhabitants,  life,  and  the  means 
of  sustaining  it ;  food,  raiment,  warmth,  and  activity  ;  and  their 
consequences,  usefulness,  and  enjoyment.  This  amazing  scene  of 
wonders,  we  have  the  most  satisfactory  reason  to  believe,  is  in  a 
sense  endlessly  repeated  in  the  stcllary  systems,  diffused  through- 
out the  boundless  expansion;  and  repeated  with  a  similar  display 
of  divine  wisdom  in  their  regularity,  harmony,  and  beauty.  Even 
an  Atheist  must  be  compelled  to  confess,  that  in  this  scene  there  is 
a  perfect  and  glorious  accomplishment  of  just  such  things,  as,  in 
the  view  of  the  human  mind,  appear  to  be  suited  to  the  most  per- 
fect operations  of  the  most  perfect  wisdom. 

In  the  revolution  of  the  Seasons,  intimately  connected  with  this 
subject,  we  behold  an  inferior,  but  still  a  splendid,  display  of  the 
same  magnificence ;  and  an  exhibition,  not  less  affecting,  of  the 


228  THE  WISDOM  OF  GOD.  [SER.  XIH. 

same  glorious  attribute.  From  the  present  position  of  the  earth, 
are  derived,  in  the  different  parts  of  its  annual  circuit,  Summer  and 
Winter,  Seed-time  and  Harvest.  It  cannot  be  necessary  for  me  to 
attempt  a  detail  of  the  various  methods,  in  which  the  divine  Hand 
provides,  through  the  instrumentality  of  the  seasons,  for  the  sup- 
ply of  our  wants,  the  relief  of  our  distresses,  and  the  uninterrupted 
succession  of  our  enjoyments.  A  child  needs  not  to  be  informed, 
that  all  creatures  wait  upon  God,  that  he  may  give  them  their  meat 
in  due  season  ;  and  that  he  opens  his  hand,  and  satisjies  the  wants  of 
every  living  thing. 

Nearly  allied  to  the  revolution  of  the  Seasons,  is  that,  by  which 
the  world  enjoys  the  vicissitude  of  day  and  night.  The  diurnal  ro- 
tation of  the  earth,  connected  with  the  position  of  its  axis,  furnishes 
to  all  its  parts  an  equal  enjoyment  of  these  two  great  affections  ot 
our  globe  ;  just  as  its  annual  revolution,  connected  with  the  same 
position,  distributes  the  seasons,  alternately,  in  a  regular  succession, 
over  all  the  regions  from  the  equator  to  the  poles.  By  the  day, 
man  is  enabled  to  pursue  successfully  all  the  business  of  life  ;  and 
by  the  night  is,  at  the  necessary  and  most  proper  intervals,  furnish- 
ed with  seasons  of  refreshment  and  rest.  It  ought  to  be  remarked, 
that  by  means  of  the  refrangibility  of  light,  and  the  refractive  power 
of  the  atmosphere,  a  portion  of  day  is  added  to  us  every  morning 
and  every  evening ;  and  the  light  of  the  Sun  conveyed  to  us,  and 
withdrawn  from  us,  in  that  gradual  manner,  which,  while  it  is  emi- 
nently beautiful  and  delightful,  is  at  the  same  time  the  only  manner, 
in  which  it  could  be  comfortable,  or  perhaps  tolerable,  to  our  eyes. 

A  philosopher  has  made  it  an  argument  of  the  wisdom  of  God, 
and  in  my  view  justly,  that  the  earth  is  clothed  in  green  ;  a  colour 
eminently  easy,  refreshing,  and  delightful  to  the  eye. 

In  the  provision  made  for  the  wants  of  men  and  animals,  there 
are  innumerable,  as  well  as  wonderful  proofs  of  the  Wisdom  of 
God.  The  means,  by  which  an  ample  supply  for  all  these  wants 
is  continually  furnished,  were  they  not  the  objects  of  our  daily  in- 
spection, and  thus  rendered  so  familiar,  as  to  be  in  a  great  measure 
unregarded,  would  awaken  in  our  minds,  not  approbation  merely, 
but  amazement.  A  single  plant  produces  yearly  a  great  number  of 
seeds  ;  so  many  as  to  furnish,  in  the  ordinary  course  of  providence, 
abundant  assurance,  that  that  kind  of  plant  shall  be  continued 
throughout  the  successive  ages  of  the  world.  As  a  further  secu- 
rity, these  seeds  are,  to  a  great  extent  at  least,  and  in  all  probability 
universally,  incorruptible,  when  lodged  below  the  depth,  within  which 
•vegetation  springs;  notwithstanding  they  are  so  easily  dissoluble 
above  that  limit.  By  the  latter  circumstance,  an  easy,  certain,  and 
abundant  vegetation  is  secured :  by  the  former,  seeds  are  treasur- 
ed in  the  earth  for  long  periods  of  time  ;  whence  by  deep  ploughing, 
digging,  and  other  means,  they  are  brought  again  within  the  region 
of  vegetation,  and  spring  in  the  same  manner,  as  fresh  seeds.  I 
have  been  satisfactorily  informed  of  the  vegetation  of  seeds,  which 


SER.  XIII.]  THE  WISDOM  OF  GOD.  229 

had  in  this  manner  been  certainly  kept  in  the  earth  no  less  than  two 
hundred  years.  The  diffusion  of  these  seeds  over  the  face  of  the 
earth  is  accomplished  by  means,  which  are  perhaps  still  more  won- 
derful. Such  seeds  as  are  heavy,  and  immoveable  by  more  ob- 
vious means  ;  such,  for  instance,  as  the  stones  and  seeds  of  fruits ; 
are  commonly  swallowed  both  by  birds  and  beasts,  and  conveyed 
in  their  stomachs  whithersoever  they  rove ;  and  are  ultimately 
planted,  not  only  in  the  neighbouring  fields,  and  countries,  but  also 
in  more  distant  regions.  Others,  of  considerable  weight,  are  lodged 
permanently  in  a  large  and  light  husk ;  which,  together  with  the 
seed  contained  in  it,  is  easily  separated,  after  the  seed  has  become 
ripe,  and  blown  by  the  wind  over  extensive  tracts.  Others,  still, 
are  winged,  and  feathered,  in  such  a  manner,  as  to  be  easily  waft- 
ed in  the  breeze,  and  spread  through  all  the  surrounding  country. 
A  young  gentleman,  once  in  my  presence  examining  a  seed  of  a 
particular  kind  of  grass,  and  finding  a  beautiful  feather  thus  adher- 
ing to  it,  was  so  struck  with  this  contrivance  for  the  dispersion  of 
such  seeds  over  the  earth,  that  he  exclaimed,  "  The  man  must  be  a 
brute,  who  does  not  believe  in  the  existence  of  God." 

The  most  necessary  and  useful  things  are  also,  with  the  most 
perfect  wisdom,  generally  diffused ;  while  those  which  are  less  in- 
teresting to  human  happiness,  are  more  rare  and  solitary.  Food, 
raiment,  drink,  and  fuel,  are  spread  every  where.  Gold  and  gems, 
wines  and  spices,  are  found  only  in  particular  places.  Wheat  and 
grass,  the  most  useful  of  all  vegetables,  grow  in  more  soils  and 
climates  than  any  other.  Water  and  air  exist  throughout  the 
world ;  and  are  placed  beyond  the  control  of  man.  Could  any 
one  of  our  race  command  either  of  these  elements,  he  would  pos- 
sess an  absolute  dominion  over  every  inhabitant  of  those  regions, 
to  which  this  command  extended.  Animals,  useful  for  food,  or 
other  important  purposes  of  man,  are  multiplied  easily  to  any  ex- 
tent. Fish,  which  furnish  so  considerable  a  part  of  human  suste- 
nance, multiply,  in  a  sense,  endlessly.  Other  animals,  of  inferior 
use,  are  by  various  causes  limited  to  a  very  moderate  increase. 
The  clothing  of  animals  changes  with  the  change  of  climate.  When 
removed  to  a  cold  latitude,  it  becomes  thick,  soft,  and  warm ;  when 
to  a  hot  latitude,  it  becomes  thin,  coarse,  and  cool.  Without  these 
changes,  the  animals  thus  removed  would  be  unable  to  live. 

Both  the  body  and  mind  of  man  are  astonishing  exhibitions  of 
wisdom,  and  that  in  ten  thousand  different  ways.  As  I  have  dwelt 
on  this  subject,  for  a  purpose  somewhat  different,  in  a  former  dis- 
course ;  and  as  it  is  so  often  insisted  on  by  others ;  I  shall  dismiss  it 
with  only  two  or  three  observations.  The  eye,  says  Nicholson, 
were  all  other  arguments  for  the  existence  of  God  unknown,  or 
lost,  would  remain  an  unanswerable  proof  of  the  wisdom  of  God. 
The  self-restoring  power  of  our  bodies,  when  diseased,  or 
wounded,  is  among  the  most  extraordinary  evidences  of  this  attri- 
bute. 


230  THE  WISDOM  OF   GOD.  [SER.  XIII. 

2dly.  /  shall  now  mention  some  other  exhibitions  of  the  Wisdom 
of  God,  less  frequently  insisted  on  than  those  already  specified. 

Jl  wonderful  exhibition  of  this  nature  is  found,  in  the  first  place, 
in  the  accomplishment  of  many  ends  by  few  and  simple  means.  The 
great  principle  of  gravitation,  for  example,  unites  and  holds  together 
the  corpuscles,  which  constitute  worlds ;  combines  in  one  vast 
union  the  worlds  which  compose  a  system ;  generates  the  motions 
of  the  planets,  and  comets,  round  the  Sun,  and  of  their  satellites 
round  the  planets  ;  and  governs,  universally,  their  regularity  and 
harmony ;  levels  the  surface  of  the  ocean,  and  prevents  it  from 
overflowing  the  land ;  produces,  as  one  cause  at  least,  the  ascent 
of  vapour,  and  the  descent  of  rain ;  gives  birth  to  the  continuance 
of  all  bodies  on  the  surface  of  the  earth ;  regulates  the  motions  of 
animals,  and  of  mankind,  together  with  all  mechanical  powers  and 
operations ;  and  thus  extends  a  governing,  necessary,  and  most 
useful  influence  over  all  worlds,  and  all  their  inhabitants.  The 
mean  here  is  one ;  the  ends  are  innumerable  :  and  the  influence  of 
the  mean  is  every  where  necessary,  and  all  that  is  necessary. 

Water  in  the  ocean,  is  the  great  storehouse  of  vapour.  Hence 
are  formed  mists  and  clouds ;  which,  beside  presenting  the  eye  with 
innumerable,  ever-varying,  and  delightful  prospects ;  sheltering, 
in  intense  heats,  the  bodies  of  men  and  animals  from  the  blaze  of 
the  Sun ;  pointing  out  various  approaching  changes  of  weather ; 
and  thus  warning  mankind  both  on  the  land,  and  on  the  sea,  of 
approaching  danger,  or  announcing  the  arrival  of  safety ;  become 
the  sources  of  rain,  dews,  hail,  and  snow,  and  the  origin  of  foun- 
tains, brooks,  lakes,  and  rivers.  By  these,  the  earth  is  watered, 
enriched,  and  beautified ;  and  man  supplied  with  food  and  drink, 
with  raiment  and  fuel.  By  these,  also,  all  animals  are  supplied 
with  sustenance  and  enjoyment.  Water,  also,  is  not  only  the  gene- 
ral nourishment,  but  the  chief  component  part  of  all  vegetables, 
and  a  principal  one  of  all  animal  bodies.  At  the  same  time,  it 
moves  innumerable  machines  of  different  kinds,  abridges  in  a  won- 
derful degree  the  labour  of  man ;  and  performs  a  vast  variety  of 
important  purposes,  which  without  it  would  be  impossible.  In  the 
ocean  it  is,  moreover,  a  menstruum,  in  which  salt,  being  dissolved, 
is  raised  to  the  surface,  and  thereby  crystalizing  becomes  a  part  of 
the  food  of  men  and  animals,  without  which  their  sustenance  would 
be  uncomfortable  and  precarious,  if  not  impossible.  Water  is  also 
an  indispensable  material  in  a  vast  multitude  of  chymical,  medical, 
economical,  and  other  artificial  processes ;  and  has  in  this  way 
wonderfully  enlarged,  and  is  still  in  this  way  daily  enlarging,  the 
comfort  and  the  knowledge,  of  mankind.  Finally,  it  is  the  basis 
of  all  navigation ;  and  thus  the  chief  medium  of  the  commerce,  and 
of  the  geographical  and  natural,  as  well  as  much  other  knowledge, 
possessed  by  men. 

The  same  doctrine  might  be  extensively  illustrated  by  the  almost 
innumerable  purposes,  of  which  fire,  air,  and  light,  are  the  means ; 


SER.  XIII.]  THE  WISDOM  OF  GOD.  231 

as  well  as  by  a  great  multitude  of  other  subjects.  Generally,  it 
may  be  observed,  that  the  few  elements,  to  which  all  material  sub- 
stances have  been  already  reduced,  constitute  all  the  bodies,  and 
are  the  causes  of  all  the  immensely  numerous  operations,  which 
exist  in  the  material  world ;  and,  in  their  combination,  and  their 
efficacy,  gloriously  display  the  wisdom,  and  the  goodness,  of  their 
Creator. 

2dly.  The  unceasing  and  universal  Variety,  introduced  into  the 
works  of  Creation  and  Providence,  is  a  strong  exemplification  of  the 
Wisdom  of  the  Creator. 

The  Creation  of  a  single  being,  or  the  production  of  a  single 
event,  furnishes  a  complete  exhibition  of  the  ideas,  existing  in  the 
creating  Mind,  of  which  either  is  a  copy,  and  in  conformity  to 
which,  each  was  brought  into  existence.  A  repetition  of  the  same 
event,  or  the  existence  of  a  second  being  exactly  resembling  the 
first,  would  barely  exhibit  the  same  ideas  a  second  time,  and  dis- 
cover nothing  new  concerning  the  Creator.  Hence,  were  two  or 
more  beings,  or  events,  exactly  like  each  other,  to  be  brought  into 
existence ;  none,  except  the  first,  would  at  all  enlarge  our  concep- 
tions of  the  Mind,  by  which  they  were  effectuated.  Every  variety 
in  beings,  or  events,  is  a  new  disclosure  of  the  character,  skill, 
and  contrivance,  of  the  Creator ;  and, .  where  we  understand  the 
end  for  which  it  exists,  of  his  goodness  also.  For  this,  as  one 
great  reason,  God  undoubtedly  has  formed,  and  conducted,  all 
things  on  the  plan  of  universal  variety.  No  two  beings,  or  events, 
appear  precisely  alike.  The  leaves  of  trees,  the  blades  of  grass, 
and  the  particles  of  sand,  as  well  as  other  more  important  and 
more  complicated  objects,  exhibit,  even  to  the  naked  eye,  an  end- 
less diversity.  This  characteristic  extends  through  the  mineral, 
vegetable,  animal,  and  rational  kingdoms,  and  throughout  the  whole 
progress  of  events. 

In  every  one  of  the  individuals,  composing  these,  may  be  seen 
something,  which  is  peculiar ;  and  which,  in  a  peculiar  manner, 
unfolds  the  ideas,  the  contrivance,  the  wisdom,  of  the  Infinite  Mind. 
As  the  diversity  is  literally  boundless,  so  we  are  presented  by  it 
with  a  picture  'of  the  endlessly  diversified  views  and  conceptions 
of  Him,  in  whose  mind  all  existed  from  the  beginning. 

By  this  scheme  of  things,  a  field  is  opened  to  Intelligent  beings 
for  learning  and  understanding  this  glorious  part  of  the  divine  cha- 
racter. By  the  love  of  variety,  and  novelty,  which  he  has  im- 
planted in  the  minds  of  rational  creatures,  he  has  with  the  same 
wisdom  prompted  them  voluntarily  to  an  unceasing,  unwearied, 
and  delightful  study  of  his  works ;  which  are  only  displays  of 
himself.  Thus  an  effectual,  and  most  wise,  provision  is  made  for 
our  knowledge  of  the  divine  character ,  on  which  alone  is  ulti- 
mately founded  our  admiration,  reverence,  love,  and  obedience. 
A  virtuous  mind,  surveying  this  wonderful  subject,  can  scarcely  fail 
to  exclaim,  O  Lord !  how  manifold  are  thy  works !  In  wisdom 
hast  thou  made  them  all. 


232  THE  WISDOM  OF  GOD.  [SER.  XIII. 

Further :  Variety  is  the  foundation  of  all  discernment  and  discri- 
mination in  rational  beings  ;  and  this,  again,  is  the  directory  of  all 
our  various  conduct.  For  example,  if  the  features  of  the  human 
face,  and  the  figure  of  the  human  person,  were  not  perpetually  va- 
rious ;  we  could  not  know  one  man  from  another,  nor  distinguish 
our  parents,  children,  friends,  neighbours,  or  enemies.  The  judge 
would  not  be  able  to  discriminate  between  the  criminal  and  his  in- 
nocent neighbour,  nor  between  the  witness  and  a  stranger.  The 
parties  would  become  twins.  The  right  of  the  judge  himself  to  sit 
upon  the  bench  would  be  safely  doubted,  and  denied ;  and  the 
child  of  a  beggar,  or  a  foreigner,  might  successfully  dispute  the 
title  to  a  throne  with  the  lawful  heir.  Were  the  varieties  even  of 
the  human  voice  to  cease,  a  great  part  of  the  important  concerns 
of  mankind  would  be  immediately  so  perplexed,  and  disturbed,  as 
to  be  necessarily  given  up.  Nor  could  any  clue  be  found,  to  guide 
us  out  of  the  labyrinth,  in  which  we  should  be  lost.  Nay,  if  the 
handwriting  of  men  were  to  become  uniform,  there  would  be  an 
end  of  all  certainty  in  our  correspondence  ;  in  our  instruments  of 
conveyance  and  obligation  ;  in  signatures  of  testimony,  agency,  and 
office  :  in  public  and  private  records ;  and,  in  a  word,  in  every 
thing  which  was  the  work  of  the  pen.  From  these  few  instances, 
we  learn,  what  indeed  might  be  illustrated  by  thousands  of  others, 
the  supreme  wisdom,  with  which  this  variety  has  been  introduced 
into  the  creation  of  God. 

3dly.  The  divine  Wisdom  is  eminently  conspicuous  in  spreading 
over  the  Creation  certain  kinds,  and  degrees,  of  Resemblance  and 
Uniformity. 

Under  the  last  head  I  have  observed,  that  all  things  differ  from 
each  other.  It  is  still  true,  and  a  truth  of  immense  importance, 
that  there  is  an  extensive  series  of  resemblances,  every  where  dif- 
fused, and  not  less  wonderful  than  the  variety,  which  I  have  spe- 
cified. These  resemblances  are  the  foundation  of  what  logicians 
term  the  genera  and  species,  or  the  kinds  and  sorts,  under  which 
all  the  objects  of  our  perception  are  arranged.  Were  there  no 
such  resemblance,  there  could  be  no  such  arrangement:  and, 
were  there  no  such  arrangement,  we  should  scarcely  know  any 
thing  beyond  the  present  object.  Our  knowledge  is  composed  al- 
most entirely  of  general  truths  ;  and  every  such  truth  is  a  propo- 
sition, declaring  what  is  true  concerning  a  vast  number  of  indivi- 
duals. One  general  truth,  therefore,  contains  all  the  knowledge, 
which  would  be  conveyed  by  a  number  of  propositions,  declaring 
the  same  thing,  equal  to  the  whole  number  of  the  individuals  in- 
cluded. But,  if  we  could  not  arrange  individuals  into  such  classes, 
or  sorts,  every  proposition,  which  we  formed,  must  be  of  the  kind, 
which  logicians  call  singular,  or  must  respect  one  individual  only ; 
and  nothing  would  be  communicated,  or  learned,  by  means  of  it, 
but  what  respected  merely  that  individual.  Of  course,  every  at- 
tribute of  every  other  individual  must  still  be  learned  anew.  The 


SER.  XIII.]  THE  WISDOM  OF  GOD.  333 

multitude  of  such  propositions,  which  would  be  necessary  to  ex- 
press what  is  now  declared  by  one  general  truth,  would  in  a  short 
time  overburden  the  memory,  patience,  and  strength,  of  the  mind ; 
and  fatigue  it  to  listlessness  and  despair.  Men  would,  in  this  case, 
always  be  children ;  necessarily  ignorant  of  the  nature,  qualities, 
and  uses,  of  almost  every  thing,  with  which  they  were  concerned. 
But,  if  there  were  no  such  resemblance  or  uniformity  ;  there  could, 
as  I  have  remarked,  be  no  such  arrangement  made  by  the  mind. 
The  ideas  of  kinds  and  sorts  would  never  be  formed.  No  general 
propositions  could  be  made;  and  no  general  truths  exist:  for, 
every  such  truth  is  merely  a  declaration  concerning  resemblance 
or  uniformity.  Of  course,  men,  as  to  their  knowledge,  would  be 
infants  for  ever. 

As,  therefore,  by  the  -variety  found  in  all  things,  and  the  differ- 
ences which  they  every  where  exhibit,  God  has  opened  his  charac- 
ter boundlessly  to  our  view,  and  prompted  us  to  study  it  for  ever ; 
so  by  their  uniformity  and  resemblance  he  has  enabled  us  to  know 
it;  and  prepared  us  for  an  everlasting  progress  in  intellectual 
improvement.  In  both  united,  he  has  displayed  consummate  Wis- 
dom. 

4thly.   The  Wisdom  of  God  is  strongly  conspicuous  in  the  com 
munication  of  language  to  mankind. 

Language  is  the  medium,  by  which  we  convey  our  thoughts  to 
each  other,  and  record  them  for  personal,  and  common  use.  If 
we  could  not  convey  our  thoughts  to  each  other  ;  they  must  of  course 
be  confined  to  our  own  bosoms ;  and  each  man  would  know  noth- 
ing except  what  he  gained  from  his  own  observation.  His  charac- 
ter and  situation,  in  such  a  case,  can  be  very  imperfectly  imagined 
by  us.  But  it  is  perfectly  clear,  that  he  must  be  sunk  far  below 
the  state  of  a  savage  ;  and  dwindle  into  a  character,  incapable  of 
existing,  except  in  that  rude  wilderness,  fancifully  sytled  a  state  of 
nature.  Even  the  acquisitions,  which  he  would  make  in  this  situa- 
tion, he  could  not  leave  behind  him  ;  but,  however  inclined,  must 
carry  them  with  him  to  the  grave.  Every  generation,  if  successive 
generations  could  exist,  would  begin  exactly  where  their  fathers 
began ;  and  not  an  improvement  would  be  made  in  the  affairs  of 
men.  Bacon  and  Newton,  Locke  and  Berkely,  Addison  and  John- 
son, would  then  be  distinguished,  if  distinguished  at  all,  as  we  now 
mark  a  shrewder  ape,  or  a  more  sagacious  dog. 

By  the  communication  of  language  to  mankind,  God  has  enabled 
us  to  unfold  to  each  other  all  our  thoughts,  emotions,  and  designs ; 
to  treasure  up  what  we  know  for  the  benefit  of  our  posterity  ;  to 
diffuse  the  knowledge  of  common  danger  and  suffering,  of  common 
safety  and  happiness  ;  to  spread  the  same  sentiments  and  improve- 
ments, over  a  country,  a  continent,  or  a  world ;  to  embark  in  a  sin- 
gle, useful,  and  great  design,  all  whose  labours  are  necessary  to  the 
accomplishment;  to  publish  systems  of  laws  for  the  preservation 
of  the  common  rights,  and  the  effectuation  of  the  common  duties ; 
VOL.  I.  30 


234  THE  WISDOM  OF  GOD.  [SER.  XIII. 

to  unite  nations  in  the  great  purposes  of  internal  and  external  de- 
fence ;  to  control  the  vast  concerns  of  empires ;  to  preserve,  and 
enlarge,  the  science  of  preceding  ages  ;  to  spread  the  Gospel  of 
salvation  through  the  habitable  world ;  to  advance  knowledge  and 
virtue  on  this  earth  towards  the  Millennial  standard  ;  and  to  prepare 
endless  multitudes  of  mankind  for  immortal  happiness  and  glory. 
In  the  promotion  of  these  mighty  purposes,  language  is  a  principal 
and  indispensable  ingredient.  How  strong  an  impression  does  it 
bear  of  the  wisdom  of  God  ! 

By  the  contrivance  of  the  same  wisdom,  which  communicated  it, 
is  language  so  formed,  as  to  be  easily  learned  in  -very  early  child- 
hood :  the  period,  in  which  necessity  most  demands,  that  it  should 
be  learned.  Nay,  it  is  obviously  acquired  at  this  period  with  far 
less  difficulty,  than  at  a  more  advanced  age.  At  the  same  time, 
the  great  body  of  words  is  so  formed,  that  they  possess  an  appel- 
lative, or  common  nature ;  so  as  to  denote  the  kinds  and  sorts  of 
things  above  mentioned,  and  to  include  all  individual  beings  and 
events,  comprised  by  a  sort  or  kind,  under  one  common  name. 
Thus  the  noun,  Man,  denotes  all  men ;  the  adjective,  Good,  denotes 
that  which  is  good  in  every  instance ;  the  participle,  Loving,  signi- 
fies the  exercise  of  that  affection  in  every  case ;  the  verb,  Hate, 
includes  all  exertions  of  hatred ;  and  the  adverb,  Swiftly,  indicates 
a  rapid  progress  wherever  it  exists.  Hence,  as  in  the  former  case 
we  are  enabled  to  conceive  clearly  of  things,  so  by  the  correspon- 
dence of  language  with  our  conceptions,  we  are  enabled  to  speak 
of  them  clearly.  A  few  words  in  this  manner  are  sufficient  to  ex- 
press an  immense  multitude  of  beings  and  events,  without  any  per- 
plexity or  confusion.  Were  this  not  the  structure  of  language  ; 
words  must  be  multiplied  to  such  a  degree,  for  the  purposes  of 
communication  even  to  a  moderate  extent,  as  to  render  it  impossi- 
ble, that  they  should  be  either  learned  or  remembered.  Nothing, 
but  the  familiarity  of  this  object,  can  prevent  us  from  admiring  the 
wonderful  wisdom,  which  it  displays. 

5thly.  The  wisdom  of  God  is  gloriously  seen  in  constituting  one 
great  class  of  his  creatures  Moral  Agents. 

By  the  term,  Moral  Agent,  I  wish  it  to  be  understood,  that  I  in- 
tend a  real  agent,  a  being  whose  thoughts,  affections,  and  actions, 
are  his  own.  Of  such  agents  the  divine  kingdom  is  eminently 
composed. 

By  forming  such  agents  in  innumerable  multitudes,  God  has  made 
beings,  capable,  with  intelligence  and  choice,  of  coinciding,  and 
co-operating  with  him,  in  his  own  infinitely  desirable  and  excellent 
purposes.  They,  with  a  distant,  but  real,  resemblance  to  himself, 
can  know,  love,  hate,  choose,  reject,  design,  and  act ;  and  all  this, 
to  great  and  good  ends.  Particularly,  they  are  capable  of  under- 
standing, in  some  good  degree,  his  character,  designs,  dispensa- 
tions, law,  and  government ;  and  the  glory  and  excellence  discov- 
ered in  them  all.  These  also,  and  Him  as  the  Author  of  them, 


SER.  XIII.]  THE  WISDOM  OF  GOD.  235 

they  are  capable  of  regarding  with  wonder,  veneration,  and  love. 
Him  they  are  capable  of  worshipping,  and  obeying.  To  each 
other,  at  the  same  time,  they  are  able  to  extend  every  useful 
thought,  every  amiable  affection,  and  every  beneficent  action  ;  and 
can  thus  become  the  means  of  mutual  improvement,  worth,  and 
happiness.  In  forming  these  beings,  the  Wisdom  of  God  is  in 
many  respects  gloriously  manifested.  Particularly,  as  they  are 
capable  of  being  the  subjects  of  real,  though  finite  benevolence, 
and  of  directing  this  disposition  by  their  understanding  to  an  un- 
ceasing variety  of  desirable  and  useful  purposes  ;  as  they  are  ca- 
pable of  promoting  their  own  excellence  and  enjoyment,  and  that 
of  each  other ;  as  they  are  capable  of  knowing,  loving,  and  glori- 
fying him,  and  of  possessing  the  exalted  worth,  and  expansive  hap- 
piness, which  result  from  all  these  as  causes ;  and  as  immense 
multitudes  of  them  actually  do  all  the  things,  which  I  have  men- 
tioned :  so  they  can  become,  and  do  in  fact  become,  delightful  ob- 
jects both  of  the  benevolence  and  complacency  of  God.  All 
these  things,  also,  they  can,  and  will,  do  in  a  never-ceasing  pro- 
gress throughout  eternity.  In  forming  such  agents,  therefore,  God 
has  made  for  himself  a  kingdom  supremely  glorious  and  divine ; 
composed  of  subjects,  whom  his  eye  regards  with  infinite  compla- 
cency ;  to  whom  his  hand  is  stretched  out  with  eternal  bounty  ; 
who,  as  a  vast  mirror,  reflect,  as  the  ocean  reflects  the  splendour 
of  the  Sun,  the  boundless  beauty  and  glory  of  their  Creator  ;  and 
whom  his  voice  with  awful  but  delightful  accents  pronounces  to  be 
a  work  worthy  of  JEHOVAH. 

My  audience  will  undoubtedly  observe,  that  there  are  two  great 
manifestations  of  divine  Wisdom,  which  have  usually  been  alleged 
by  preachers,  but  which  have  been  omitted  in  this  discussion  ;  the 
Redemption  of  mankind,  and  the  Word  of  God.  These  are,  beyond 
a  question,  the  prime  exhibitions  of  this  Attribute.  The  Word  of 
God  is  called  by  itself  the  Word  of  Wisdom;  the  Gospel  is  justly 
declared  to  be  the  wisdom  of  God.  By  the  same  illustrious  title,  is 
Christ  known  in  the  Scriptures  ;  and  to  disclose  the  manifold  Wis- 
dom of  God  in  the  most  wonderful  work  of  Redemption,  is  ex- 
pressly asserted  to  be  the  end,  for  which  all  things  were  created. 
But  there  is  not  opportunity,  at  this  time,  to  exhibit  either  of 
these  subjects  in  such  a  light,  as  they  both  indispensably  demand. 
On  a  future  occasion,  should  Providence  permit,  I  may  consider 
them  at  large. 

The  illustrations,  which  have  been  produced  in  this  discourse, 
although  a  very  few,  out  of  an  endless  multitude,  actually  and  daily 
existing,  are,  it  is  presumed,  amply  sufficient  to  impress  upon  the 
mind  a  full  conviction,  an  affecting  sense,  of  the  Wisdom  of  God. 

REMARK. 

A  single  remark,  intended  as  a  general  comment  on  the  several 
discourses  concerning  this  most  sublime  and  wonderful  of  all  sub- 


236  THE  WISDOM  OF  GOD.  [SER.  XIII, 

jects,  the  Existence,  and  Character  of  the  Creator,  shall  conclude 
this  Sermon. 

When  we  call  to  mind  even  those  views  of  this  subject,  which 
have  been  here  succinctly  and  imperfectly  given  ;  we  cannot,  I 
think,  fail  to  exclaim,  How  great  and  glorious  a  being  is  God  ! 

I  have  now  finished  the  observations,  which  I  proposed  to  make 
on  the  existence  and  perfections  of  God ;  and  considered  this  vast 
subject,  as  it  is  presented  to  us  both  by  Reason  and  Revelation. 
What  an  amazing  character  is  here  manifested  to  our  view !  JEHO- 
VAH, the  self-existent,  eternal,  immutable,  omnipresent,  omniscient, 
almighty,  and  independent ;  the  only  good,  just,  faithful,  true,  mer- 
ciful, and  wise ;  the  Maker,  the  Preserver,  the  Benefactor,  and  the 
Ruler,  of  all  things :  to  whom  be  glory  for  ever  and  ever.  What  a 
Character,  what  a  Being,  is  this !  How  do  all  creatures  in  his  pre- 
sence, and  in  comparison  with  his  greatness  and  perfection,  shrink 
into  nothing,  and  become  justly  counted  to  him,  as  less  than  nothing 
find  vanity  !  How  truly,  how  suitably  to  his  character,  does  he  say, 
I  am  j  and  there  is  none  else!  How  wonderful  a  Cause  must  He  be, 
from  whom  all  things  are  derived !  How  divine  an  Architect  must 
He  be,  who  with  his  finger  laid  the  foundation  of  the  earth,  and 
built  his  stories  in  the  Heavens!  How  amazing  a  Ruler,  who  doth 
according  to  his  will  m  the  armies  of  Heaven,  and  among  the  inha- 
bitants of  the  earth  ;  whose  hand  none  can  stay  $  and  to  whom  no  be- 
ing may  say,  What  doest  thou?  How  exalted  a  Benefactor,  who 
giveth  unto  all,  life  and  breath,  and  all  things  !  How  perfect  a  God, 
who  conducts  his  immense  kingdom  along  the  ages  of  eternity, 
with  ever  increasing  glory,  happiness,  and  perfection  ! 

How  infinitely  different  is  the  JEHOVAH  of  the  Scriptures  from 
the  Gods  of  the  Heathen,  of  Philosophy,  and  of  Infidelity !  How 
many  weaknesses  disgrace,  how  many  passions  pollute,  how  many 
vices  deform,  these  objects  of  man's  device,  applause,  and  homage ! 
All  of  them  are  vanity  and  a  lie  ;  and  they  that  make  them  are  like 
unto  them,  and  so  is  every  one  that  putt eth  his  trust  in  them.  There 
is  none  of  them,  that  considereth  in  his  heart ;  in  none  of  them  is 
there  knowledge  or  understanding.  They  feed  on  ashes  ;  a  deceiv- 
ed heart  hath  turned  them  aside,  that  they  cannot  deliver  their  souls, 
nor  say,  Is  there  not  a  lie  in  our  right  hands  ?  Lift  up  your  eyes  on 
high,  and  behold,  Who  hath  created  these  things  ?  Who  bringeth 
out  their  host  by  number  ?  Who  calleth  them  all  by  names  ?  Who 
hath  measured  the  waters  in  the  hollow  of  his  hand,  and  meted  out 
heaven  with  a  span  ?  Who  hath  comprehended  the  dust  of  the  earth 
in  a  measure  j  and  weighed  the  mountains  in  scales,  and  the  hills  in 
a  balance  ? 

But  thou,  0  Zion  !  that  bringest  good  tidings,  lift  up  thy  voice  ; 
and  rejoice  with  joy  and  singing.  Thou  shall  see  the  glory  of  the, 
Lord,  and  the  excellency  of  thy  God.  He  shall  come  with  a  strong 
hand,  and  his  arm  shall  rule  for  him.  Behold,  his  reward  is  with 
him,  and  his  work  before  him!  He  shall  feed  his  Jlock  like  a  shep- 


SER.  XIII.]  THE  WISDOM  OF  GOD.  237 

herd;  he  shall  gather  the  lambs  with  his  arm,  and  carry  them  in  his 
bosom.  For  thus  saith  the  High  and  Lofty  One  that  inhabiteth  eter- 
nity, whose  name  is  Holy,  I  dwell  in  the  high  and  holy  place ';  with 
him  also,  that  is  of  a  contrite  and  humble  spirit ;  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  heart  of  the  contrite.  For  I  will  not 
contend  for  ever,  neither  will  I  be  always  wroth  :  for  the  spirit  should 
fail  before  me,  and  the  souls  which  I  have  made. 

Seraphim  and  Cherubim,  Thrones,  Dominions,  Principalities  and 
Powers,  feel  no  employment,  no  honour,  no  happiness,  so  great,  as 
to  worship,  serve,  and  glorify,  God  for  ever  and  ever.  With  won- 
der, awe,  adoration,  and  transport,  they  surround  his  throne,  veil 
their  faces,  cast  their  crowns  at  his  feet,  and  cease  not  day  nor  night, 
crying,  Holy,  Holy,  Holy,  Lord  God  Almighty,  who  wast,  and  who 
art,  and  who  art  to  come. 

If  men  possessed  the  disposition  of  angels  ;  their  employments, 
their  views,  and  their  happiness,  would  in  substance  be  the  same. 
No  Polytheists,  no  Atheists,  no  Infidels,  would  ever  have  disgraced 
the  human  name.  To  this  end,  no  enlargement  of  our  understand- 
ing is  necessary.  A  mere  change  of  disposition  would  convert  this 
world  into  one  great  temple  of  Jehovah ;  in  which  one  faith  would 
command  and  control,  and  one  worship  ascend,  as  the  odour  of 
sweet  incense,  from  the  rising  of  the  Sun  to  the  going  down  of  the 
same.  Holiness  to  the  Lord  would  be  written  on  the  hearts,  the  lips, 
the  employments,  and  the  pleasures,  of  the  great  family  of  Adam. 
Every  heart  would  glow  with  love  and  rapture  ;  and  every  hill  and 
valley  become  vocal  with  praise.  In  all  his  wonderful  works,  God 
would  be  sought  and  seen,  acknowledged,  and  glorified.  Every 
being  and  event  would  be  viewed  only  as  a  manifestation  of  God ; 
and  the  universe  contemplated  as  a  vast  picture,  exhibiting,  in  forms 
and  varieties  innumerable,  the  wisdom  and  power,  the  benevolence 
and  amiableness,  the  beauty  and  glory,  of  JEHOVAH. 


SERMON  XIV. 


THE    DECREES    OT    GOD. 


JOB  xxiii.  13.— But  he  is  in  one  mind,  and  who  can  turn  him?  and,  what  his  soul 
desireth,  even  that  he  doeth. 

IN  this  passage  of  Scripture,  Job  asserts,  that  the  mind,  or  will 
of  God,  is  one,  and  unchangeable,  or  incapable  of  being  turned  ;  and 
that  all  its  dictates,  or  desires,  are  carried  by  him  into  execution.  As 
God  does  whatsoever  he  chooses ;  it  is  hardly  necessary  to  ob- 
serve, that  he  does  nothing  but  what  he  chooses.  As  his  mind  is 
unchangeable,  and  but  one  ;  so,  this  being  admitted,  it  is  intuitively 
certain,  that  it  has  always  been  but  one.  As  all  things  were  ori- 
ginated, are  preserved,  directed,  and  controlled,  by  God ;  so  it  is 
plain,  that  they  all  come  to  pass  exactly  according  to  his  pleasure. 
This  doctrine  is  therefore  clearly  contained  in  the  text : 

That  all  things,  both  beings  and  events,  exist  in  exact  accordance 
with  the  purpose,  pleasure,  or  what  is  commonly  called  The  Decrees, 
of  God. 

Before  I  begin  the  direct  discussion  of  this  doctrine,  I  shall  make 
a  few  preliminary  observations. 

It  is  well  known  to  the  Christian  world  at  large,  that  no  subject 
has  been  the  foundation  of  more,  or  more  strenuous,  controversy, 
than  this.  By  various  classes  of  Christians,  and  some  of  them  very 
numerous,  it  has  been  roundly,  and  steadily,  denied  in  form.  The 
things,  which  have  been  written  concerning  it  with  heat  and  obsti- 
nacy, would  fill  many  volumes.  It  has  been  asserted  to  be  injuri- 
ous to  the  divine  character,  and  destructive  of  all  finite  moral  agen- 
cy. Those,  who  have  holden  the  doctrine,  have  been  charged  by 
their  antagonists  with  denying  the  free  agency  of  God  himself; 
and  with  introducing  into  the  Christian  system  the  Stoical  doctrine 
of  Fate,  and  making  an  iron-handed  Necessity,  or  blind  Destiny, 
the  ultimate  and  irresistible  disposer  of  all  things.  At  the  same 
time,  it  has  been  alleged,  that  they  shroud  all  human  hopes  in  mid- 
night darkness ;  and  prevent,  or  destroy,  every  effort  of  man  to 
become  finally  virtuous  and  happy. 

Such  things,  as  these,  certainly  prove,  that  there  is,  in  the  hu- 
man mind,  a  strong  bias  against  the  doctrine.  This  appears  often 
in  the  conduct  of  those,  who  believe  it ;  many  of  whom  seem  de- 
sirous, that  it  should  either  rarely,  or  never,  be  brought  into  the 
desk.  Multitudes  appear  utterly  unwilling  even  to  converse  con- 
cerning it;  and  perhaps  equal  multitudes  decline  to  make  it  a  sub- 
ject of  contemplation. 

It  must  be  acknowledged,  that  this  doctrine  has  been  indiscreet- 


SERXIV.]  DECREES  OF  GOD.  239 

ly  handled,  both  in  Sermons,  and  in  other  discourses.  As  many 
things,  pertaining  to  it,  are  in  their  nature  very  abstruse ;  and  many 
others  lie  without  the  reach  of  the  human  understanding ;  so  it  will 
be  easily  believed,  that  in  the  ardour  of  investigation,  disputants 
will,  of  course,  be  in  danger  of  asserting  many  things,  which  are 
neither  satisfactorily  evinced,  maturely  considered,  nor  well  under- 
stood, by  themselves  ;  and  extend  their  inquiries  to  many  other 
things,  about  which  inquisition  is  fruitless,  because  discovery  is  im- 
practicable. The  bounds  of  the  human  mind,  as  well  as  of  the  hu- 
man race,  are  fixed  ;  and  beyond  them  it  cannot  pass.  They  are, 
however,  distant  enough  from  each  other  to  leave  a  field  of  investi- 
gation so  ample,  as  to  allow  of  the  utmost  employment  of  the 
greatest  talents.  Every  attempt  to  push  our  inquiries  beyond  them 
is  unwise ;  both  because  it  is  vain,  and  because  it  is  a  waste  of  that 
time,  which  might  be  usefully  employed  on  things  within  our  reach. 

But,  if  the  doctrine,  which  I  have  stated,  is  true ;  if  it  is  a  doc- 
trine revealed  in  the  Scriptures ;  it  cannot  fail  to  be  a  proper  sub- 
ject of  thought,  of  conversation,  and  of  preaching :  for  all  Scripture 
is  given  by  inspiration  of  God :  and  is  profitable  for  doctrine,  for 
reproof ,  for  correction,  and  for  instruction  in  righteousness.  Per- 
haps it  is  unnecessary,  and  would  not  be  useful,  to  make  it  a  sub- 
ject of  very  frequent  discussion  in  the  pulpit.  A  considerable 
number  of  persons  in  every  congregation  must  be  regarded,  as 
being  imperfectly  competent  to  judge  advantageously  of  such  a 
subject  from  such  discussions.  Such  persons,  to  say  the  least, 
would  fail  of  being  instructed ;  and,  if  not  instructed,  would  pro- 
bably be  bewildered.  At  the  same  time,  though  frequently  assert- 
ed, it  is  very  little  discussed,  in  the  Scriptures :  and  the  Apostle 
Paul,  alluding  to  it,  breaks  out  into  this  exclamation :  O  the  depth 
of  the  riches,  both  of  the  wisdom  and  knowledge  of  God!  hozu  un- 
searchable are  his  judgments,  and  his  ways  past  finding  out! 

No  occasion  can  be  more  proper  for  the  introduction  of  this  doc- 
trine into  the  desk,  than  the  present.  I  have  just  finished  a  series 
of  Sermons  on  the  Being,  and  Perfections,  of  God.  His  decrees,  or 
counsels,  are  the  next  subject  of  inquiry  in  a  system,  professedly 
comprising  all  the  important  doctrines  of  Theology.  That  the 
doctrine  concerning  this  subject,  which  is  true,  and  scriptural, 
whatever  it  may  be,  is  one,  and  a  very  important  one,  of  such  a 
system,  will  not  be  questioned  either  by  those  who  believe,  or  those 
who  disbelieve,  the  doctrine,  advanced  as  the  principal  subject  of 
the  present  discourse.  The  controversies  about  it,  and  the  senti- 
ments expressed  by  the  several  disputants,  prove  this  point  beyond 
any  necessity  of  debate. 

In  considering  this  doctrine,  I  shall  attempt, 

I.  To  explain  it  / 

II.  To  prove  it ;  and 

III.  To  answer  the  Objections,  commonly  made  against  it. 
I.  /  shall  attempt  to  explain  this  doctrine. 


240  DECREES  OF  GOD.  [SER.  XIV 

This  is  peculiarly  necessary  ;  because,  if  I  mistake  not,  both  its 
friends  and  enemies  have  perplexed  it,  not  a  little,  by  the  manner, 
in  which  they  have  represented  the  doctrine,  and  each  others'  opi- 
nions. 

It  has  been  frequently  said,  that  the  Decrees  of  God  are  the  con- 
sequence of  his  knowledge,  and  that  his  foreknowledge  is  in  conse- 
quence of  his  decrees :  and  it  is  asked,  how  it  is  possible,  that  God 
should  foreknow  the  existence  of  any  thing,  until  he  has  decreed,  that 
it  should  exist.  This  phraseology,  if  applied  to  men,  or  other  finite 
beings,  might  be  correct.  Such  beings  usually  consider ;  then  de- 
termine ;  and  then,  so  far  as  is  applicable  to  their  nature  and  cir- 
cumstances, foresee,  or  foreknow,  the  event.  But,  when  applied 
to  God,  it  is  necessarily  erroneous.  In  the  divine  Mind,  succes- 
sion is  impossible.  There  is  not,  there  cannot  be,  one  act,  by 
Avhich  God  knows  any  or  all  things ;  another  following  it,  by  which 
he  determines  their  existence ;  and  then  another,  by  which  he 
foreknows,  that  they  will  exist.  Whatever  exists  in  the  divine 
Mind  exists  co-etaneously,  and  co-eternally,  with  all  other  things 
which  exist  in  it.  God,  in  this  respect,  is  no  more  the  subject  ol 
•variableness,  or  any  shadow  of  turning,  than  in  other  respects. 
Whatever  is  intended  by  knowledge,  foreknowledge,  or  decrees, 
all  is  simultaneous  or  absolutely  co-existent.  St.  Paul  exhibits 
this  subject  in  a  happier  manner.  Whom  he  foreknew,  says  this 
Apostle,  he  also  did  predestinate  to  be  conformed  to  the  image  of  his 
Son.  By  this  declaration,  we  are  not  to  understand,  that  the  pre- 
destination, spoken  of,  followed  the  foreknowledge,  any  more  than 
that  the  foreknowledge  followed  the  predestination.  The  Apostle 
says,  Whom  He  foreknew,  not,  After  He  had  foreknown  them. 

Should  it  be  said,  that  this  phraseology  is  adopted  merely  in 
condescension  to  human  infirmity ;  and  that  it  is  intended  to  ex- 
press these  things  as  they  exist  in  the  order  of  nature  and  not  in 
the  order  of  time :  I  answer,  that  the  language  is  still  dangerous, 
because  it  is  incorrect  in  itself;  and  so  liable  to  be  misunderstood, 
that  it  leads  both  those  who  use  it,  and  those  to  whom  it  is  used, 
into  very  serious  errors.  The  act,  or  state,  of  the  divine  Mind, 
which  gave  birth  to  the  existence  of  all  things,  is  one ;  and  there 
never  was  a  period  in  duration,  not  even  an  indivisible  moment,  in 
which  it  was  not  absolutely  and  inseparably  one. 

The  decrees  of  God  are  often  said  to  be  general  and  special ;  the 
special  decrees  being  those,  which  respect  the  acceptance,  or  re 
jection,  of  mankind;  and  the  general  decrees,  those  which  respect 
other  things.  This  language  is,  also,  in  my  view  erroneous ;  and 
leads  those,  who  adopt  it,  into  mischievous  consequences.  There 
is  no  metaphysical,  or  real,  distinction  in  the  nature  of  the  several 
decrees  of  God.  Nor  are  they  distinguishable  from  each  other, 
except  either  numerically,  or  by  means  of  the  objects,  which  they  re- 
spect. Nor  is  there  any  more  specialty  pertaining  to  one  of  them 
than  to  another.  God  wills,  or  chooses,  the  existence,  conversion 


SER.  XIV.]  DECREES  OF  GOD.  241 

or  salvation,  of  a  man,  the  fall  of  a  sparrow,  or  the  descent  of  rain, 
with  a  volition  in  every  sense  metaphysically,  or  in  its  own  nature, 
the  same.  The  strict  truth  is,  that  one,  indivisible  act,  perhaps  it 
might  be  as  properly  called  state,  of  the  Divine  Mind,  gave  birth  to 
the  existence  of  all  things. 

The  decrees  of  God  are  frequently  styled  eternal.  They  are 
truly  eternal,  in  the  same  sense  in  which  God  is  eternal :  viz. 
they  are  eternally  present,  and  incapable  of  being  compared,  me- 
taphysically, with  a  successive  state  of  being.  In  this  sense  they 
are  always,  like  God  himself,  possessed  of  an  existence  eternally 
present;  being  no  other  than  an  unchangeable  state  of  the  divine 
mind. 

Further,  the  decrees  of  God  are  said  to  be  sovereign.  In  ex- 
plaining this  term,  some  persons  speak  of  God,  as  willing,  decree- 
ing, &c.,  because  he  -wills,  chooses,  or  pleases,  &c. :  while  others, 
on  the  contrary,  suppose  that  the  Decrees  of  God,  in  whatever 
sense  understood,  must,  if  they  exist,  be  arbitrary,  and  therefore 
unreasonable ;  and  hence  they  conclude,  that  there  are  no  such  de- 
crees. Both,  in  my  view,  think,  and  speak,  erroneously.  To  say, 
that  God  wills  a  thing,  because  he  wills  it,  is  to  speak  without 
meaning.  It  is  impossible,  that  any  thing  should  be  the  cause 
of  itself;  nor  can  an  act  be  any  more  the  cause  of  its  own  ex- 
istence, than  a  being.  This  doctrine,  it  is  to  be  observed,  is 
equally  true  of  the  final,  as  of  the  efficient  cause.  Nothing  can 
be  the  end,  for  which  itself  exists.  The  assertion  is  also  inju- 
rious to  God ;  because  it  exhibits  him  as  choosing,  or  decreeing, 
without  any  reason  and  to  no  end.  This  conduct  in  men,  if 
we  suppose  it  possible,  would  be  folly  in  the  extreme :  it  can 
therefore  never  be  imputable  to  t he  only  wise  God.  The  Decrees, 
and  the  conduct,  of  God,  are  sovereign,  in  the  true  and  Scriptural 
sense;  viz.  that  he  does  according  to  his  will,  independently  and 
irresistibly  ;  and  that  he  gives  no  account  of  any  of  his  matters,  any 
farther  than  he  pleases.  Still  it  is  equally  true,  that/te  wills  nothing 
without  the  best  reason;  whether  the  reason  be  disclosed  to  his 
creatures,  or  not.  Real  glory  to  himself,  and  real  good  to  his  cre- 
ation, not  otherwise  attainable,  furnish  the  Reason  of  the  divine 
choice,  whether  it  respects  the  existence  or  motions  of  an  insect, 
or  the  conversation  and  salvation  of  a  man.  The  kind,  the  degree, 
the  manner,  and  many  other  things,  are  either  wholly,  or  partially, 
unknown  to  us :  but  the  good  is  always  in  view,  and  always  the 
reason  of  the  divine  determination. 

It  is  observable,  that  the  Scriptures  rarely  speak  of  this  subject, 
undgr  the  name  Decree.  This  word,  and  others  derived  from  it, 
are  used  in  the  Old  Testament  twelve  times  with  a  reference  to  God. 
In  each  of  these  instances,  a  particular  determination,  or  sentence, 
concerning  a  particular  thing,  is  spoken  of;  and  in  no  instance,  that 
general  determination,  or  system  of  determinations,  usually  denoted 
by  this  term  in  Theological  discussions.  In  the  New  Testament, 

VOL.  I  31 


242  DECREES  OF  GOD.  [SER.  XIV. 

the  word,  as  referring  to  God,  is  not  used  at  all.  Whenever  the 
subject  of  this  doctrine  is  mentioned  in  the  Scriptures,  the  words 
counsel,  purpose,  choice,  pleasure,  will,  or  some  other  equivalent 
words,  are  employed  to  express  it.  These  words  are,  in  my  view, 
more  adapted,  in  the  exact  metaphysical  sense,  to  the  subject,  than 
the  word  decrees  ;  and  naturally  lead  the  mind  to  more  just  concep- 
tions of  its  nature.  In  accordance  with  this  fact,  I  shall  express 
my  own  views  of  it  in  this  manner.  What  is  commonly  intended 
by  the  Decrees  of  God,  is  that  choice,  or  pleasure,  of  the  divineMind, 
eternally  and  unchangeably  inherent  in  it,  by  which  all  things  are 
brought  into  being. 

Having  thus  explained  my  views  of  the  Doctrine,  I  shall  now 
attempt, 

II.  To  prone  it. 

Under  this  head,  I  shall 

1st.  Allege  several  direct  Arguments  in  support  of  the  doctrine  ; 
and 

2dly.  Suggest  several  Difficulties,  which  result  from  denying  it. 

1st.  I  shall  allege  several  direct  arguments  in  support  of  the  doc- 
trine. 

It  will  be  admitted  by  all  persons,  beside  Atheists,  that  there 
was  a  time,  when  created,  or  finite,  beings  began  to  exist ;  and  of 
course,  that,  antecedently  to  this  time,  there  was  nothing,  except 
God.  It  will  also  be  admitted,  that  God  was  the  Cause  of  their 
existence  ;  or  that  all  originally  derived  their  being  from  him  in 
some  manner  or  other.  With  these  things  in  my  view,  I  ob- 
serve, 

1.  That  all  things,  both  beings  and  events,  were  eternally  and 
perfectly  known  to  God. 

By  this  I  intend  alike  all  things  possible,  as  well  as  actual ;  and 
the  nature,  qualities,  and  operations,  of  all  $  together  with  all  sup- 
posable  connexions,  dependencies,  and  relations.  I  mean  also,  that 
these  were  seen  with  one  single  view,  and  that  completely  compre- 
hensive and  perfectly  clear,  by  the  divine  Mind ;  so  that  nothing 
pertaining  to  them  in  any  respect  was,  in  any  degree,  unperceived 
in  this  perfect  manner.  This  view  I  consider,  also,  as  being  abso- 
lutely one  invariable,  and  eternal.  It  never  began ;  it  will  never 
terminate.  It  never  has  been,  it  never  will  be,  in  the  least  degree 
changed.  All  this  is  involved  in  the  Omniscience  of  God;  and 
has,  I  flatter  myself,  been  proved  to  be  a  part  of  the  Divine  Char- 
acter. 

2.  In  the  nature  and  operations  of  things  there  is,  inherent,  a 
foundation  for  preference,  or  choice. 

By  this  I  intend,  that  some  of  the  things,  which  were  thus  known 
by  the  Divine  Mind,  were  better,  or  upon  the  whole  more  desira- 
ble ;  and  that  others  were  less  desirable.  This,  I  presume,  cannot 
be  denied.  It  will  not  be  denied,  that  a  multitude  of  those  things 
which  we  can  imagine,  and  which  God,  if  he  pleased,  could  create, 


SER.  XIV.]  DECREES  OF  GOD.  043 

are  much  less  desirable,  and  certainly  so,  even  in  the  view  of  such 
minds  as  ours,  than  other  things,  which  he  has  actually  created. 
Beyond  this,  it  will,  I  presume,  be  admitted  without  a  question,  that 
many  things,  which  we  can  imagine,  are  absolutely  undesirable  ; 
and  that  others,  still,  would,  if  brought  into  existence,  be  incalcu- 
lably noxious  to  the  universe.  That  an  individual  man,  for  exam- 
ple, should  possess  the  strength  of  an  elephant,  the  ferocity  of 
a  tiger,  the  sight  and  wings  of  an  eagle,  and  the  sagacity  of  a 
fiend  ;  or  that  another  individual  should  possess  the  power  of  con- 
trolling the  elements,  with  the  spirit,  and  invulnerability,  of  a  fiend  ; 
would  be  things  absolutely  fatal  to  the  inhabitants  of  this  world. 
That  the  Apostles,  when  employed  to  publish  the  Gospel,  and  erect 
the  Christian  Church,  should  have  possessed  the  fraudulent  and 
impious  spirit  of  Voltaire,  would,  as  every  sober  man  must  neces- 
sarily see,  have  been  a  fac.t  incalculably  injurious  to  mankind. 
These  three  instances  may  serve  as  representatives  of  millions 
more,  imaginable  even  by  the  limited  faculties  of  the  human  mind. 
Should  it  be  said,  that  in  the  multitude  of  possible  things,  there 
mere  many  equally  desirable ;  and  that  between  these,  there  is  no 
foundation  for  a  choice ;  I  answer,  that  this  is  said  gratuitously,  and 
cannot  be  known  to  be  true.  Should  the  person  who  says  it, 
intend,  that  the  things  specified  arc  in  all  respects  exactly  alike, 
and  only  numerically  different;  it  will  be  necessary  to  inquire, 
whether  the  object  of  choice  proposed,  is  to  create  only  one  of 
these  similar  things,  and  for  that  end  to  select  one  only.  If  this  be 
the  thing  intended,  I  answer;  that  he  amuses  himself  with  words  ; 
for  as  the  things  differ  only  numerically,  one  of  them,  when  cre- 
ated, is  equally  the  archetype  of  each  of  these  images,  and  no  more 
of  one  than  of  any  other;  and  whatever  is  included  in  the  nature, 
and  operations,  of  them  all,  is  completely  rcali/ed  in  the  existence 
of  one.  But,  if  the  object  of  choice  intended  be,  whether  out./  one 
or  more  than  one,  of  these  similar  beings  shall  be  created  $  then  I 
answer;  that  the  objector  has  himself  furnished  a  complete  founda- 
tion for  a  preference :  the  cases  now  differing  from  each  other,  as 
an  unit  differs  from  two,  three,  or  more. ;  or  a  single  man  from  many  ; 
a  difference  not  only  perceptible,  but  capable  of  being  important, 
to  any  supposable  degree.  Should  it  be  said,  that  things  may  dif- 
fer in  some  minute  particulars,  and  yet  furnish  no  solid  foundation 
for  a  preference  :  I  reply,  that  it  cannot  bo  wisely,  or  warrantably, 
said,  We,  indeed,  may  not,  and  usually  do  not,  perceive  why  things, 
differing  very  little,  admit  of  such  a  preference ;  but  to  the  intuitive, 
and  all-comprehensive,  view  of  God,  a  little  difference  between 
two  things  may,  in  the  eternal  progress  of  his  dispensations,  be  such 
as  to  produce  an  influence  on  the  Universe,  so  diverse,  as  to  ren- 
der one  entirely  beneficial,  and  the  other  wholly  noxious.  Few 
differences  can  be  more  minute,  or  trifling,  to  the  human  eye,  than 
the  existence  of  one  hair  more,  or  one  less,  on  the  human  head, 
yet  God  has  informed  us,  that  these  are  all  numbered  by  him ;  and 
that  he  sees  a  reason  for  preferring  the  number  actually  existing. 


244  DECREES  OF  GOD.  [SER.  XIV 

But  should  it  be  granted,  that  things,  materially  differing,  exist- 
ing in  any  numbers,  and  making  up,  in  several  instances,  complete 
and  diverse  systems,  or  universes,  may  yet  be  equally  desirable  in  the 
view  of  God :  I  answer  further,  that,  in  this  case,  the  object  of  choice 
would  be  to  create  one  of  these  systems,  and  carry  it  into  complete 
execution ;  and,  it  being  perfectly  indifferent  which  of  them  should 
be  brought  into  being,  there  would  nothing  remain  to  be  resolved 
on,  but  the  act  of  creating.  That,  which  was  begun  in  pursuance 
of  this  determination,  would  thenceforth  for  this  very  reason  be 
preferable  to  the  others,  and  be  the  most  perfect  possible  system. 

3.  This  foundation  for  choice  cannot  but  be  perfectly  known  to 
God. 

As  this  position  will  not  be  questioned  by  any  person,  who  admits 
the  doctrine  under  the  preceding  head,  and  plainly  cannot,  but  in 
defiance  of  reason ;  I  proceed  to  observe, 

4.  That  God  cannot  but  have  chosen  the  existence  of  all  those 
things,  whose  existence  was  on  the  whole  desirable,  and  of  no  others. 

The  benevolence  of  the  divine  character  furnishes  complete  evi- 
dence of  the  truth  of  this  position.  The  benevolence  of  God  is 
boundless  and  perfect.  It  is  the  nature  of  benevolence  to  desire, 
and  delight  in,  the  existence  of  good  ;  of  perfect  benevolence,  to 
desire  the  existence  of  perfect  good ;  and  of  boundless  benevo- 
lence, to  desire  the  existence  of  infinite  good ;  or,  in  other  words, 
of  all  which  upon  the  whole  is  good.  If,  therefore,  the  existence 
of  any  thing  is  desirable,  God  cannot  but  have  chosen  it,  because 
its  existence  was  necessary  to  this  perfect  good  ;  which  is  the  su- 
preme object,  and  delight,  of  his  benevolence.  The  existence  of 
any  being,  or  event,  is  desirable,  upon  the  whole,  only  because  it 
is  necessary  to  the  perfect  good,  which  I  have  mentioned,  either  by 
contributing  to  the  existence,  or  by  being  itself  a  part,  of  that 
good.  It  is,  therefore,  completely  evident,  that  God  cannot  but 
have  chosen  the  existence  of  every  thing,  whose  existence  is  upon 
the  whole  desirable. 

5.  This  choice  of  God,  that  things  should  exist,  is  the  only  divine 
energy,  and  the  only  cause  of  existence. 

The  energy  of  a  mind  is  its  will ;  and  this  is  synonymous  with 
its  choice,  generally  understood  ;  each  act  of  the  will,  being  no  other 
than  an  act  of  choice.  What  is  thus  true  of  every  finite  mind, 
is  eminently  true  of  the  Infinite  Mind.  In  the  Infinite  Mind,  there 
are  no  successive  acts  of  choice  ;  but  one  universal  and  unchange- 
able pleasure,  which  gives  birth  to  every  thing.  It  is  metaphysic- 
ally proper  to  say,  that  God  wills  all  things  into  existence  ;  or  that 
they  are  produced  by  his  choice ;  in  the  full  sense,  in  wiiich  any 
effect  is  said  to  be  produced  by  its  efficient  cause.  This  I  suppose 
will  not  be  denied,  so  far  as  the  existence  of  beings  is  concerned. 
The  only  question  will  probably  respect  events  ;  and  particularly 
those,  which  are  called  the  actions  of  moral  or  voluntary  creatures. 
With  respect  to  these  I  observe,  that  it  makes  no  difference,  as  to 


SER.  XIV.]  DECREES  OF  GOD.  245 

the  truth  of  this  doctrine,  whatever  difference  it  may  make  as  to 
others,  whether  we  suppose  God  to  will  the  existence  of  these  be- 
ings, furnished  with  those  faculties,  which  enable  them  to  act  in  any 
given  manner,  and  in  the  possession  of  which  they  will  really  act 
in  that  manner  ;  or  whether  we  suppose  him  to  will  the  existence 
of  their  actions  immediately.  The  pleasure,  or  choice,  of  God, 
in  the  former  case,  is  the  productive  cause  of  the  existence  of  these 
beings,  and  of  their  faculties.  With  these  faculties,  these  beings, 
of  course,  will  certainly,  although  without  any  necessity,  except 
what  is  attributable  to  inclination,  act  in  a  given  manner  in  every 
case.  All  the  actions,  of  which  they  will  thus  be  the  subjects, 
were,  antecedently  to  the  existence  of  the  beings  in  question,  per- 
fectly discerned  by  the  Omniscience  of  God ;  and,  so  far  as  they 
will  ever  have  existence,  were  objects  of  his  choice  or  preference. 
He,  therefore,  willed  into  existence  such  beings,  possessed  of  such 
faculties,  as  he  knew  would  certainly  give  birth  to  the  existence  of 
their  actions.  Although,  therefore,  he  may  have  chosen,  that  their 
actions  should  be  the  result  of  their  energy,  without  a  direct  exer- 
tion of  Aw  own  ;  it  is  clear,  that  he  chose  the  existence  of  such  be- 
ings, possessed  of  such  faculties,  with  a  perfect  knowledge,  that 
they  would  be  the  authors  of  such  actions  ;  and  that  the  actions 
would  exist.  As,  therefore,  he  chose,  that  beings,  who,  he  certain- 
ly knew,  would  perform  these  actions,  should  exist ;  it  is  evident, 
that  he  also  chose,  upon  the  whole,  the  existence  of  the  actions 
themselves. 

It  may,  perhaps,  be  objected,  that  this  doctrine  makes  God  the  au- 
thor of  sin  ;  I  answer,  for  the  present,  that  it  makes  God  the  author 
of  a  universe,  in  which  he  knew,  that  sin  would  exist.  A  further  an- 
swer will  be  given,  when  this  subject  comes  to  be  particularly  con- 
sidered under  the  third  head. 

6.  The  Scriptures  directly  assert  the  doctrine  of  this  discourse. 
The  text  is  a  strong  example  of  this  nature.  As  it  has  been  suf- 
ficiently illustrated  already,  I  shall  leave  it  to  your  consideration. 
In  Isaiah  xlv.  10,  God  says,  My  counsel  shall  stand  $  and  I  will  do 
all  my  pleasure.  This  will  be  admitted  to  be  a  complete  assertion 
of  the  doctrine,  unless  it  should  be  supposed,  that  there  are  things 
done,  and  existing,  in  the  universe,  which  are  without,  and  beyond, 
the  counsel  of  God.  According  to  this  supposition,  it  must  be  ad- 
mitted, that  a  part  of  the  system  of  things  in  the  universe  was  not 
contrived  by  him  $  was  not  agreeable  to  his  pleasure;  nor  accom- 
plished with  his  permission.  In  Isaiah  xliii.  13,  God  says,  I  will 
work  ;  and  who  shall  let  it?  and  in  Daniel  iv.  35,  it  is  declared,  He 
doth  according  to  his  will  in  the  armies  of  heaven,  and  among  the 
inhabitants  of  the  earth;  and  none  can  stay  his  hand,  or  say  unto 
him,  What  doest  thou? 

In  both  these  passages,  it  is  asserted,  that  there  is  no  possible  op- 
position, or  hindrance,  to  the  universal  agency  of  God;  which  ope- 
rates alike  in  heaven  and  in  earth ;  and  in  both  according  to  his 


246  DECREES  OF  GOD  [SER.  XIV. 

will,  or  pleasure.  In  Revelation  iv.  11,  Tfie  four  and  twenty  el- 
ders, falling  down  before  Him,  that  sitteth  on  the  throne  in  the  hea- 
vens, say,  Thou  art  worthy,  0  Lord,  to  receive  glory,  and  honour, 
and  power  :  for  thou  hast  created  all  things,  and  for  thy  pleasure  they 
are,  and  were  created.  In  this  passage  it  is  asserted,  that  all  things 
were  created,  and  exist,  for  the  pleasure  of  God.  It  is  irresistibly 
inferred,  therefore,  that  they  exist  according  to  his  pleasure.  In 
Acts  xv.  18,  it  is  said,  Known  unto  God  are  all  his  works  from  the 
beginning  of  the  world :  and,  in  Psalm  civ.  31 ,  The  Lord  shall  rejoice 
tn  his  works.  It  cannot  be  true,  that  God  will  rejoice  in  his  works, 
unless  they  are  agreeable  to  his  pleasure ;  nor  any  farther  than 
they  are  agreeable  to  his  pleasure  ;  for  this  would  be  to  sup- 
pose, that  he  takes  pleasure  in  that,  which  is  not  agreeable  to  his 
pleasure ;  or  is  pleased  with  that,  which  does  not  please  him.  As 
all  his  works  were  known  to  him  from  the  beginning  /  so  they  were 
certainly  agreeable  to  his  pleasure  from  the  beginning :  else  it  could 
not  be  foreknown,  and  foretold,  that  he  will  rejoice  in  them. 

That  the  actions  of  moral  beings  are  foreknown  by  God  is  unan- 
swerably evident  from  the  fact,  that  almost  all  the  prophecies  in  the 
Scriptures  are  either  predictions  of  the  voluntary  acts  of  such  be- 
ings;  or  of  events,  accomplished  by  their  voluntary  actions  ;  or  of 
events,  which  without  these  actions  could  never  exist.     The  deluge 
was  absolutely  predicted  to  Noah,  one  hundred  and  twenty  years 
before  it  took  place ;  but,  had  mankind  repented  in  that  period,  the 
deluge  would  not  have  existed.     If,  then,  God  had  not  certainly 
foreknown,  that  men  would  not  repent ;  he  could  not  have  certainly 
foretold  the  deluge.     God  predicted  the  apostacy  of  the  Edomitcs  ; 
the  sojourning  of  the  Israelites  in  Egypt ;  the  refusal  of  Pharaoh  to 
let  them  go ;  their  return  to  the  land  of  Canaan  ;  the  revolt  of  ten 
Tribes  from  Solomon  ;  the  ruin  of  their  empire  by  Nebuchadnez- 
zar;  their  captivity ;  their  return;  and  their  final  destruction  by 
the  Romans  ;  the  life  and  death  of  CHRIST  ;  the  erection  and  pro- 
gress of  the  Christian  Church  ;  and  a  vast  multitude  of  other  events, 
which  cannot  now  be  mentioned.    These  events  were  not  only  the 
voluntary  actions  of  men,  or  the  result  of  them,  but  involved  thou- 
sands of  millions  of  such  actions,  which  preceded  them,  and  were 
necessary  to  their  existence.     All  these  must  have  been  perfectly 
foreknown  by  God ;  or  the  events  could  not,  with  either  truth,  or 
certainty,   have  been  foretold.     These  actions,  thus  foreknown, 
were  either  agreeable,  or  contrary,  to  the  pleasure  of  God ;  that 
is,  upon  the  whole.     If  they  were  contrary  to  his  pleasure ;  it  was 
contrary  to  his  pleasure,  that  they  should  exist.     Either,  then,  the 
cause  of  their  existence  was  sufficiently  powerful  to  bring  them  in- 
to being,  when  he  chose  that  they  should  not  exist :  or  he  chose 
that  they  should  exist,  contrary  to  his  own  pleasure ;  or,  in  other 
words,  his  own  choice. 

Christ  is  said  by  St .  Peter  to  have  been  delivered  to  the  Jews  by  the 
determinate  counsel  and  foreknowledge  of  God.     If  this  declaration 


SEJEt  XIV.]  DECREES  OF  GOD.  247 

can  need  proof;  it  is  found  abundantly  in  the  numerous  predictions 
of  this  event,  contained  in  the  Old  Testament.  CHRIST  is  said  to 
have  been  slain,  that  is,  in  the  purpose  of  God,  from  the  founda- 
tion of  the  world.  The  calling,  sanctification,  conversion,  and  sal- 
vation, of  the  Christian  Church,  are  said  to  be  according  to  the  eter- 
nal purpose  of  God.  A  vast  multitude  of  declarations,  importing 
the  same  things  generally,  might  be  added  to  these,  were  it  neces- 
sary. But  I  shall  only  observe  further,  under  this  head,  that  the 
works  of  Creation  and  Providence  are  exhibited  in  the  Scriptures 
as  parts  of  one  great  plan,  universally  devised,  and  conducted,  ac- 
cording to  the  good  pleasure  of  God  ;  extending  to  the  clothing  of 
grass  and  the  falling  of  sparrows,  the  government  of  this  world  and 
the  regulation  of  the  heavens. 

2dly.  /  shall  now  consider  some  of  the  Difficulties,  which  result 
from  a  denial  of  this  doctrine. 

That  God  made  all  beings,  will  not  here  be  questioned.  When 
he  made  them,  he  either  made  them  with,  or  without,  a  design.  If 
he  acted  without  design,  he  acted  without  wisdom ;  and  was  there- 
fore originally  unwise,  or  unpossessed  of  wisdom :  for  nothing  is 
more  absolute  folly,  or  indicates  more  an  entire  destitution  of  wis- 
dom, than  to  act  without  design  ;  or  without  an  end ;  and  especial- 
ly to  do  such  great  and  wonderful  things,  for  so  long  a  period, 
without  any  end  in  view. 

If  God  acted  with  design  in  the  Creation  of  all  things ;  he  either 
provided  for  the  certain  accomplishment  of  the  end,  which  he  had  in 
view  ;  or  he  did  not.  If  he  did  not,  it  was  because  he  was  either 
wnable,  or  unwilling,  to  do  it.  If  he  was  unable,  it  was  either  be- 
cause he  knew  not  the  means  of  doing  it,  or  because  he  had  not 
power  to  bring  them  to  pass.  In  the  former  case,  we  deny  his 
Omniscience ;  in  the  latter,  his  Omnipotence.  When  we  behold 
the  wonderful  contrivance  of  the  endless  multitude  of  things  in 
Creation  and  Providence,  we  cannot,  in  the  exercise  of  Reason, 
doubt  his  Omniscience.  When  we  call  to  mind,  that  they  were 
brought  into  existence  by  his  power,  we  cannot  doubt  his  Omni- 
potence. He,  who  contrived  the  Universe,  plainly  knows  all 
things  r  He,  who  made  it,  can  plainly  do  all  things,  which  in  their 
nature  are  possible. 

If  God  was  unwilling  to  provide  for  the  accomplishment  of  the 
end,  which  he  proposed  in  the  Creation  of  all  things  ;  it  was  either 
because  that  end  was  not  sufficiently  dear  to  him,  or  because  the  ac- 
complishment of  it  required  more  labour  and  self-denial  than  its 
importance  would  justify.  The  end  could  not  but  be  sufficiently 
dear  to  him.  God  certainly  could  propose  to  himself  an  end  of 
infinite  value ;  viz.  the  promotion  of  infinite  good.  If  he  did  not 
propose  this  end ;  it  was  not  because  he  was  unable  to  propose  it, 
but  because  he  was  unwilling.  If  he  was  unwilling  to  propose  this 
end,  when  it  was  in  full  view  before  him ;  he  was  not  only  desti- 
tute of  infinite  benevolence ;  but,  I  apprehend,  wholly  destitute  of 


248  DECREES  OF  GOD.  [SER.  X1V, 

all  benevolence ;  since,  in  this  case,  he  preferred  a  good,  which 
was  comparatively  nothing,  (as  being  finite)  to  that  which  was  in 
finite.     If  he  is  infinitely  benevolent,  and  did  actually  propose,  as 
the  end  of  creating  and  governing  the  universe,  an  infinite  good ; 
then  to  him  this  end  was  infinitely  dear. 

He  was  not  prevented  from  providing  for  the  accomplishment  of 
this  end  because  of  the  labour,  or  self-denial,  which  it  would  require. 
To  infinite  benevolence,  no  effort  of  choice  can  be  laborious,  or 
self-denying ;  to  Omniscience,  no  effort  of  contrivance  ;  and  to  Om- 
nipotence, no  effort  of  execution.  The  Infinite  Mind  acts,  of  course, 
with  perfect  ease.  The  Creator  of  the  ends  of  the  earth,  fainteth 
not,  neither  is  weary. 

If  God  did  provide  for  the  accomplishment  of  the  end,  which  he  had 
in  view  j  then  it  will  either  be  accomplished,  or  it  will  not.  If  it 
will  be  accomplished,  the  means,  provided  for  this  purpose,  are  all 
of  the  proper  nature,  and  Avill  operate  in  the  proper  manner,  for 
its  accomplishment.  In  other  words,  they  will  sustain  precisely 
that  nature,  and  operate  in  that  manner,  which  was  intended  by  the 
Infinite  Mind,  when  the  end  was  proposed,  and  the  means  were 
selected  for  bringing  it  to  pass.  Of  course,  both  the  end,  and  the 
means,  were  from  the  beginning  known,  proposed,  chosen,  and  de- 
termined, by  God. 

He,  therefore,  who  denies  this  doctrine,  will,  I  think,  find  the  de- 
nial followed  by  the  immoveable  difficulty  of  being  obliged,  at  the 
same  time,  to  deny  the  absolute  perfection,  and  infinity,  of  the  di- 
vine power,  knowledge,  or  goodness. 

Further ;  if  the  actions  of  voluntary  beings  are  not,  upon  the 
whole,  such  as  God  originally  chose  they  should  be ;  it  must  be 
either  because  he  did  not  know  what  they  would  be  ;  or,  knowing 
this,  did  not  choose  to  prevent  their  existence.  If  he  did  not  origin- 
ally know  what  they  would  be  ;  then  his  creatures  communicate  to 
him  continually  new  ideas ;  and  those,  in  endless  multitudes.  Of 
course,  his  views  change  daily ;  and,  instead  of  being  Omniscient 
originally,  and  eternally,  he  is  not  now,  nor  will  he  ever  be  Omnis- 
cient ;  but  will,  throughout  Eternity,  receive  continual  and  vast  ac- 
cessions of  knowledge,  communicated  to  him  by  his  voluntary 
creatures  ;  who,  in  this  case,  devise  what  before  he  did  not  know, 
and  act  what  before  he  never  conceived.  In  this  case  also,  his 
knowledge  must,  like  ours,  be  successive,  and  mutable.  Nay,  as 
his  mind  is  the  greatest  of  all  minds,  and  must,  according  to  this 
supposition,  continually  imbibe  knowledge ;  so,  from  its  extent  and 
comprehension,  it  must  imbibe  knowledge  incalculably  faster,  and 
be  more  rapidly  mutable,  than  that  of  any  other  being  whatever. 

Further ;  as  the  views  of  God  continually  enlarge,  and  change  ; 
so  it  is  plain,  that,  together  with  his  views,  his  disposition  must 
change  with  respect  to  particular  things,  and  ultimately  with  re- 
spect to  his  whole  system ;  and  that  his  administrations,  and  his 
measures,  must  in  the  same  manner  also  change.  New  objects 


SLR.  XIV.l  DECREES  OF  GOD. 

sustain  new  characters,  and  new  relations ;  and  infer  new  proprie- 
ties of  conduct,  and  of  consequence  new  measures.  The  conduct, 
which  it  would  be  proper  for  God  to  adopt  towards  a  being,  whose 
character  and  actions  are  unknown  to  him,  must  be  also  unknown. 
Every  creature,  whose  character  and  actions  are  new,  and  different 
from  any  thing  before  known,  or  conceived,  must,  if  he  be  proper- 
ly treated,  receive  a  treatment  differing  from  any,  before  exhibited, 
or  contrived.  As  voluntary  beings  are,  in  a  sense,  endlessly  nu- 
merous, and  exist  throughout  eternity ;  so  their  actions,  being,  ac- 
cording to  the  supposition,  unknown  to  God  before  they  exist,  must, 
in  a  multitude  of  instances,  literally  endless,  demand  a  new  treat- 
ment, or  new  measures,  repeated  in  a  manner,  also  literally  end- 
less. Of  course,  not  only  in  his  views,  but  also  in  his  disposition 
and  conduct,  God  must,  according  to  this  supposition,  be  the  most 
unceasingly,  and  absolutely,  changeable  of  all  beings. 

A  being,  whose  conduct  is,  and  must  be,  regulated  by  the  actions 
of  others,  is  plainly  dependent  on  others,  with  respect  to  this  prime 
part  of  his  character.  He  cannot  act,  as  he  would  originally,  and 
absolutely,  choose  to  act ;  but  must  act  as  their  conduct  requires 
him  to  act.  God,  therefore,  being  intimately,  and  inseparably, 
connected  with  all  voluntary  beings,  is  in  this  respect  more  de- 
pendent, according  to  this  supposition,  than  any  other  being  what- 
ever. 

But,  if  God  did  know,  originally,  all  the  actions  of  -voluntary  be- 
ings, and  did  not  choose  to  prevent  their  existence  in  any  case  /  then 
they  were,  upon  the  whole,  agreeable  to  his  pleasure  ;  or  he  chose,  that 
they  should  exist,  when,  upon  the  whole,  they  were  contrary  to  his 
pleasure.  That  he  could  have  prevented  the  existence  of  any  ac- 
tions whatever,  if  he  pleased,  we  certainly  know ;  because  he  could 
have  prevented  the  existence  of  the  beings,  whose  actions  they 
were.  If  they  were  upon  the  whole  contrary  to  his  pleasure,  and 
he  yet  chose  that  they  should  exist ;  then  he  chose,  that  actions 
should  exist,  whose  existence  was  upon  the  whole  contrary  to  his 
choice ;  which  is  no  other  than  a  self-contradiction. 

Again ;  if  God  proposed  infinite  good  as  the  end  of  all  his  con- 
duct ;  and  this  end  was  infinitely  dear  to  him,  and  is  yet  not  cer- 
tainly and  completely  accomplished ;  it  must  be  because  he  is  not 
able  to  accomplish  it.  This  will  not  be  pretended.  But,  if  God 
does  not  foreknow  the  actions  of  voluntary  beings,  he  cannot  be 
certain  of  the  accomplishment  of  this  end.  To  the  accomplishment 
of  perfect  and  infinite  good,  it  is  plainly  necessary,  that  every  thing, 
pertaining  to  the  system,  should  be  in  time,  place,  nature,  and  ope- 
rations, exactly  that,  and  only  that,  which  contributes  directly,  as 
well  as  ultimately,  its  own  proper  efficacy  to  the  promotion  of  this 
end.  A  perfect  system  plainly  demands,  that  every  part  of  it  be 
necessary,  and  entirely  fitted  for  the  place,  and  operations,  assign- 
ed to  it ,  and  that  there  be  nothing  contrary  to,  or  aside  from,  the 
general  purpose ;  nothing  out  of  place,  or  time ;  nothirig  super- 

VOL.  I.  32 


250  DECREES  OF  GOD.  [SER.  XIV. 

fluous,  and  nothing  defective  ;  in  a  word,  that  there  be  just  such 
means,  and  so  many  of  them,  as  will  perfectly  accomplish  the  end, 
and  that  there  be  nothing  more.  But,  in  the  case  supposed,  the 
actions  of  voluntary  beings,  unless  accordant  with  the  pleasure  of 
God,  can  in  no  wise  sustain  the  character  of  proper  parts  of  a  per- 
fect system.  Just  so  far,  as  they  vary  from  this  pleasure,  they 
vary  from  the  character  specified.  It  will  not  be  denied,  that  God 
is  both  able,  and  disposed,  to  plan  a  perfect  system  of  good.  It 
follows,  therefore,  that  he  certainly  has  planned  such  a  system. 
Whatever  accords  not  with  his  pleasure,  upon  the  whole,  accords 
not  with  this  system ;  this  being  the  thing,  which  is  agreeable  to 
his  pleasure ;  but  must  be  defective,  or  superfluous ;  out  of  place, 
or  out  of  time ;  aside  from,  or  contrary  to,  the  perfection  of  the 
system.  Consequently,  if  the  actions  of  voluntary  beings  be  not, 
upon  the  whole,  accordant  with  the  pleasure  of  God ;  he  was  not 
only  unassured  of  the  accomplishment  of  the  end,  which  he  pro- 
posed in  creating  and  governing  the  universe ;  but  he  entered  upon 
this  great  work  without  knowing,  that  it  would  be  accomplished ; 
and  was  originally  certain,  that  the  perfect  good,  which  he  pro- 
posed, would  never  exist. 

Those,  who  deny  this  doctrine,  are  therefore,  unless  I  am  de- 
ceived, forced  by  their  denial  to  acknowledge,  that  God  is  a  limit- 
ed, mutable,  and  dependent  being ;  and  that  he  orignally  was,  and 
ever  must  be,  uncertain  of  the  accomplishment  of  the  great  end, 
proposed  in  his  works ;  or  rather  that  he  ever  was,  and  will  be 
certain,  that  it  can  never  be  accomplished.  The  magnitude  of 
these  difficulties  I  need  not  explain. 


SERMON  XV. 


THE    DECREES    OF    GOD. 


JOB  xxiii.  13. — Bulheisinonemind;  and  who  can  turn  him?  and  what  his  soul  de- 
sireth,  even  that  he  doeth. 

IN  my  last  discourse  I  asserted,  from  these  words,  the  follow- 
ing Doctrine : 

That  all  things,  both  beings  and  events,  exist  in  exact  accordance 
with  the  purpose,  pleasure,  or,  what  is  commonly  called  the  Decrees, 
of  God. 

In  discussing  this  doctrine,  I  mentioned,  that  I  should  attempt, 

I.  To  Explain  it ; 

II.  To  Prove  it ;  and 

III.  To  answer  the  objections,  commonly  made  against  it. 
Under  the  first  head,  after  having  mentioned  several  erroneous 

opinions,  and  forms  of  phraseology,  frequently  adopted  concern- 
ing this  subject,  I  expressed  my  own  views  of  it  in  this  manner : 
What  is  commonly  intended  by  the  Decrees  of  God,  is  that  choice,  or 
pleasure,  of  the  Divine  Mind,  eternally  and  unchangeably  inherent 
in  it,  by  which  all  things  are  brought  into  being. 

Under  the  second  head,  /  alleged  several  direct  arguments  in 
support  of  the  doctrine;  and  then  suggested  several  difficulties, 
which  result  from  denying  it.  These,  by  proving  the  converse  of 
the  doctrine  to  be  false,  indirectly  proved  the  doctrine  to  be  true : 
according  to  the  general  axiom,  that  every  proposition,  or  its  con- 
verse, is  true. 

I  shall  now,  as  I  proposed,  attempt, 

III.  To  answer  the  Objections,  commonly  made  against  this  doc- 
trine. 

These,  I  think,  may  be  reduced  to  the  following : 

1st.  That  it  is  equivalent  to  the  Stoical  doctrine  of  Fate,  or  Des- 
tiny : 

2dly.     That  it  exhibits  God  as  the  Author  of  sin  : 

3dly.  That  it  destroys  the  Free  Agency  of  rational  creatures : 
and, 

4thly.  That  it  discourages  all  the  Efforts  of  mankind  towards 
Reformation. 

1  will  not  say,  that  no  other  objections  are  brought  against  this 
doctrine ;  but  I  think  of  no  others,  which  appear  to  be  regarded, 
as  material,  by  those  who  allege  them ;  or  which,  if  these  be  fairly 
obviated,  would  be  supposed  sensibly  to  affect  the  question  in  de- 
bate. These,  therefore,  I  shall  now  proceed  to  consider  in  the 
order  proposed. 


DECREES  OF  GOD.  [SER.  XV. 

1st.  It  is  objected,  that  the  general  doctrine  of  this  discourse,  is 
equivalent  to  the  Stoical  doctrine  of  Fate  or  Destiny. 

The  Fate  of  the  Stoics,  as  explained  by  Cicero,  was  of  this  na- 
ture. These  Philosophers  supposed  a  series,  and  it  would  seem 
an  eternal  one,  in  which  each  link  of  the  vast  chain  was  the  effect 
of  the  preceding,  and  the  cause  of  the  succeeding,  one :  every  link 
being  alternately  a  cause  and  effect.  These  causes,  so  far  as  I 
understand  the  subject,  (for  it  is  not  very  clear,  that  we  understand 
precisely  what  was  the  Stoical  doctrine,  nor  that  the  Stoics  under- 
stood, or  united  in,  it  themselves)  were  not  considered  by  them  as 
either  intelligent,  or  voluntary ;  but  as  merely  coerced  by  those 
which  preceded,  and  as  coercing  those  which  followed.  In  other 
words,  the  doctrine  was  substantially  the  same  with  that  of  Atheists 
concerning  an  eternal  series,  which  was  exploded  in  a  former  Dis- 
course.* To  the  irresistible  efficacy  of  this  series  of  causes,  the 
Gods,  acknowledged  by  the  Stoics,  were  absolutely  subjected ; 
and  Jupiter  himself,  their  supreme  Ruler,  was  utterly  unable  to  re- 
sist, divert,  or  at  all  change,  the  order  of  things,  brought  to  pass 
by  the  compulsion  of  this  Fate,  or  Destiny. 

He,  who  can  find  any  resemblance  between  this  doctrine,  anvl 
that  on  which  the  present  discourse  is  founded,  must  find  it  by  the 
aid  of  an  ingenuity,  to  which  I  can  make  no  claim.  I  freely  own, 
that  I  cannot  perceive  any  similarity  between  an  unintelligent  and 
involuntary  series  of  causes,  compelling  by  natural  necessity,  or 
coercion,  the  existence  of  their  consequent  effects,  and  controlling 
by  inevitable  necessity  the  actions  of  both  Gods  and  Men  ;  and 
the  free,  wise,  and  voluntary,  agency  of  the  infinitely  intelligent 
and  benevolent  Mind,  originally  planning,  and  steadily  executing, 
a  system  of  infinite  good,  according  to  the  dictates  of  his  bound- 
less wisdom,  and  perfect  pleasure.  I  cannot  perceive  a  similarity, 
sufficient  to  enable  me  to  discern  in  what  the  professed  difficulty 
lies ;  or  what  the  real  objection  is,  which  I  am  required  to  answer. 
I  shall  take  the  liberty,  therefore,  of  waiting  until  I  shall  find  the 
objection  so  stated,  as  either  to  induce  me  to  acknowledge  its 
force,  or  enable  me  to  attempt  a  refutation. 

2dly.  It  is  objected,  that  this  doctrine  exhibits  God  as  the  Author 
of  sin. 

To  the  phrase,  Author  of  sin,  very  different  meanings  are  an- 
nexed by  different  persons.  In  order  to  meet  this  objection,  there- 
fore, with  any  hope  of  success,  it  will  be  necessary,  in  the  first 
place,  to  determine  the  true  meaning  of  the  phraseology.  Some 
persons  understand  by  it  the  immediate  and  efficient  Cause  of  sinful 
-volitions :  others,  not  only  mean  the  efficient,  but  the  guilty,  Cause  of 
such  -volitions :  others,  still,  such  a  Cause,  as  in  any  manner,  how- 
ever remote,  lays  a  foundation  for  the  existence  of  sin :  and  others,  a 
Cause,  supposed  to  be  intelligent,  which,  when  possessed  of  sufficient 

*  See  Sermon  II. 


SER.  XV.]  DECREES  OF  GOD.  253 

power  to  prevent  the  existence  of  sin,  did  not  interfere  to  prevent  it. 
When  it  is  said,  that  this  doctrine  exhibits  God  as  the  Author  of 
sin  ;  I  shall,  for  the  present,  consider  the  phrasqj  as  used  in  one,  or 
both,  of  the  two  first  of  these  senses;  and  regard  the  objector  as 
intending,  that,  according  to  this  doctrine,  God  is  either  the  guilty, 
or  guiltless,  immediate,  and  efficient,  cause  of  sinful  "volitions  in  his 
creatures :  In  other  words,  that  he  constrains,  or  compels  them  to 
sin.  That  the  doctrine,  which  I  have  defended,  involves  this  con- 
sequence, I  cannot  perceive,  nor  admit. 

To  support  the  objection,  it  must  be  shown,  that  God  cannot 
will,  and  accomplish,  the  existence  of  voluntary  agents,  who,  act- 
ing freely,  shall  nevertheless  act  in  exact  accordance  with  what  is, 
upon  the  whole,  his  pleasure  ;  and  who,  in  the  circumstances  in 
which  they  are  severally  placed,  and  with  the  attributes  which 
they  severally  possess,  will,  with  perfect  freedom,  contribute,  each 
his  proper  part  and  efficiency,  towards  the  promotion  of  the  infinite 
good,  originally  proposed  as  the  end  of  the  divine  system.  But 
this,  I  apprehend,  has  never  been,  and  never  will  be,  shown.  It 
must  be  proved,  that  in  the  infinite  multitude  of  possible  free  agents, 
present  to  the  view  of  the  divine  Mind,  there  were  none,  possessed 
of  such  attributes,  and  capable  of  being  placed  in  such  circum- 
stances, as,  while  they  acted  with  perfect  freedom,  would  also  per- 
fectly accomplish  the  purposes  of  the  divine  pleasure.  No  man 
will,  I  presume,  attempt  to  prove  this  position.  If  it  be  granted, 
that  such  agents  were  possible,  and  that  the  Infinite  Mind  discerned 
their  nature  and  character ;  it  must,  in  order  to  support  the  objec- 
tion, be  proved,  that  God,  having  these  agents  in  full  view,  chose 
not  to  select  them,  and  bring  them  into  existence.  But  this,  I  pre- 
sume, will  not  be  admitted  by  the  objector  himself.  Till  this  can 
be  done,  however,  the  objection  cannot  be  maintained. 

That  Sin  is  in  the  world,  and  that  the  world,  with  all  which  it 
contains,  is  under  the  government  of  God,  in  some  sense  or  other, 
must  be  acknowledged  by  the  objector  himself;  unless,  on  the  one 
hand,  he  denies  the  divine  government  absolutely,  or,  on  the  other, 
the  distinction  between  moral  good  and  evil.  Sin  has,  therefore, 
entered  the  world  in  some  manner  or  other,  while  it  was  under  the 
divine  government.  There  are  three  ways,  in  which  men  have  at- 
tempted to  explain  the  difficulty,  involved  in  this  fact.  Some  per- 
sons assert,  that  by  his  direct  efficiency,  God  caused,  others,  that  he 
permitted  ;  and  others  still,  that  he  could  ?iot  prevent  its  existence. 

That  God  could  not  prevent  the  existence  of  sin  cannot  be 
maintained.  He  has  prevented  it  in  the  angels,  who  kept  their  first 
estate.  He  prevented  it  in  the  person  of  Christ;  who  in  his  human 
nature  knew  no  sin.  He  has  promised,  that  he  will  prevent  it,  and 
he  will  therefore  certainly  prevent  it,  in  the  spirits  of  just  men  made 
perfect  in  the  heavens.  Should  it  be  said,  that  these  beings,  by 
their  own  voluntary  agency,  and  without  any  interference  or  influ- 
ence on  the  part  of  God,  continue  in  a  state  of  holiness  ,  I  an- 


254  DECREES  OF  GOD.  [SER.  XV. 

swer,  that  this  supposition  affects  not  the  point  at  all;  for  God 
plainly  could  have  created  every  moral  agent  with  exactly  the 
same  attributes,  and  placed  them  in  exactly  the  same  circumstan- 
ces, with  those  several  virtuous  beings,  who  persist  in  holiness. 
Whatever  we  suppose  to  be  the  means,  by  which  they  are  pre- 
served from  sin  ;  those  very  means  he  certainly  could  have  used, 
to  preserve  in  the  same  effectual  manner  all  others. 

Beyond  this,  he  has  not  only  continued  holiness  in  the  minds  of 
many  of  his  creatures  ;  but  has  restored  it  to  vast  multitudes,  who 
had  fallen  into  a  state  of  hopeless  guilt  and  pollution.  This  fact 
is  a  proof,  that  he  could  have  continued  it  in  the  minds  of  these 
creatures,  if  he  had  judged  this  conduct  to  be,  upon  the  whole,  wise 
and  good  for  him  to  pursue. 

That  God  by  an  immediate  agency  of  his  own,  creates  the  sinfui 
•volitions  of  mankind,  is  a  doctrine,  not  warranted,  in  my  view, 
either  by  Reason,  or  Revelation.  There  are,  I  know,  many  re- 
spectable men  in  modern  times,  and  particularly  in  our  own  coun- 
try, as  there  have  been  at  other  times,  and  in  other  countries, 
who  have  thought  this  the  easiest  way  of  arriving  at  satisfaction 
concerning  this  abstruse  subject.  I  cannot,  as  some  persons  have 
thought  it  proper  to  do,  attribute  to  these  men  evil  designs.  In 
many  instances,  at  least,  they  appear  to  give  as  unquestionable 
proofs  of  piety  and  virtue,  as  are  given  by  any  others ;  and  to  de- 
vote their  labours  as  cheerfully,  and  faithfully,  to  the  promotion  of 
truth  and  righteousness,  in  the  world.  Still,  I  cannot  accord  with 
this  doctrine  ;  nor  hesitate  to  believe,  that  they  have  in  several  in- 
stances darkened  counsel  by  words  without  knowledge.  There  is  a 
bound,  as  I  have  remarked  before,  beyond  which  the  mind  cannot 
pass ;  and  it  is  as  easily  found  in  investigating  this  subject,  as  in 
any  course  of  human  inquiry.  The  metaphysical  nature  of  Moral 
Agency,  both  in  God  and  his  creatures,  is  a  subject,  perhaps  as 
tenuous,  as  difficult  to  be  fastened  upon,  and  as  easily  evanescent 
from  the  mind,  as  any,  which  we  attempt  to  examine.  This,  I 
think,  is  unanswerably  evident  from  the  fact,  that  no  attempt 
thoroughly  to  explain  it,  has  given  extensive  satisfaction,  even  to 
philosophical  men,  for  any  length  of  time. 

The  Theology  of  a  part  of  this  country  appears  to  me  to  be 
verging,  insensibly,  perhaps,  to  those  who  are  chiefly  concerned, 
but  with  no  very  gradual  step,  towards  a  Pantheism,  differing,  ma- 
terially, in  one  particular  only,  from  that  of  Spinosa.  He  held, 
that  the  Universe,  which  he  supposed  to  be  matter,  and  which  he  divi- 
ded into  cogitative  or  intelligent,  and  incogitative,  was  God ;  and 
that  the  several  parts  of  it  were  no  other  than  separate  parts  of  the 
same  great  and  Universal  Being.  Thus  he  excluded  the  existence 
of  all  creatures ;  and  of  any  work  of  creation,  as  well  as  all  that, 
which  is  usually  meant  by  the  providence  and  government  of  the 
Creator.  The  Theology,  to  which  I  have  referred,  teaches,  that 
God  is  immaterial,  intelligent  and  infinite  ;  but  denies,  with  Spinosa, 


SER.  XV  ]  DECREES  OF  GOU.  255 

the  existence  of  finite,  intelligent  beings,  as  well  as  of  those,  which 
we  call  bodies  j  declaring,  that  -chat  men  usually  call  minds,  or  spi- 
rits, are  no  other  tfian  continued  chains,  or  successions,  of  ideas  and 
exercises,  created  immediately,  and  successively,  by  the  Infinite 
Mind.  The  same  reason  is  alleged  by  this  system  for  the  exclu- 
sion of  finite  agents  from  existence,  which  was  alleged  by  Spinosa 
for  excluding  the  existence  of  such  agents,  as  well  as  an  Infinite, 
Immaterial  One,  from  his  system ;  viz.  that  mankind  cannot  con- 
ceive, of  such  things,  nor  comprehend  their  nature  :  a  reason,  which, 
if  admitted,  will  indeed  exclude  from  our  belief,  and  reception,  al- 
most every  doctrine.  Particularly,  on  this  ground  we  ought  cer- 
tainly to  deny  the  existence  of  the  Infinite  Agent. 

As  I  propose  to  consider  the  principal  subject  of  these  remarks 
in  a  discourse,  devoted  to  it,  it  will  be  improper  to  anticipate,  here, 
the  things  which  I  design  to  include  in  that  discourse.  It  will  be 
sufficient,  for  the  present  purpose,  to  observe,  that  the  Scriptures 
directly  inform  us,  that  God  is  the  Author  of  holiness,  and  this  in 
many  forms,  and  with  great  emphasis  ;  that  they  no  where  assert, 
that  he  is  the  Author  of  sin,  in  the  sense  now  under  consideration; 
and  that  they  every  where  attribute  blame  to  man,  as  the  guilty, 
and,  in  my  view,  the  efficient,  cause,  of  his  own  sins.  A  plain 
man,  reading  the  Scriptures,  never,  I  presume,  derived  from  them 
the  doctrine,  that  God  creates  the  sins  of  men.  Nor  can  he,  with- 
out great  pains-taking,  and  previous  perplexity,  be  induced  to  ad- 
mit it  as  a  part  of  his  creed.  And  let  it  be  remembered,  as  a  very 
just  and  very  important  remark  of  Doddridge,  that  the  plain  sense 
of  the  Scriptures,  or  that  which  naturally  strikes  the  minds  of  plain 
men  as  the  real  meaning,  is  almost  of  course  the  true  sense. 

The  existence  of  finite  agents  is  at  least  as  conceivable,  and  ad- 
missible, as  that  of  an  infinite  Agent ;  and  certainly  involves  no 
greater  difficulties.  Accordingly,  this  has  been  the  universal  doc- 
trine of  the  human  mind,  as  well  as  the  only  obvious  exhibition  of 
the  Scriptures,  concerning  this  subject.  The  common  objection 
concerning  this  doctrine,  is  certainly  trifling  and  groundless ;  viz. 
that  it  makes  creatures  independent  of  their  Creator.  Can  he  be  in- 
dependent, whose  existence,  attributes,  and  consequently  actions, 
depend  absolutely  on  the  will  of  another ;  and  who  can  be,  and  do, 
nothing,  but  what  that  other  is  pleased  to  permit  ? 

Satisfied  with  this  view  of  the  subject,  on  which,  however,  I  mean 
to  dwell  more  particularly  hereafter,  I  adopt  without  hesitation  the 
second  of  these  methods  of  explaining  the  introduction  of  Sin  into 
the  world ;  and  unite  with  those,  who  assert,  that  God  permitted  the 
existence  of  Sin  ;  or  in  the  Scriptural  language,  that  he  has  in  times 
past  suffered  all  nations  to  walk  in  their  own  zoay$.  It  has  not  ever 
been  proved,  that  these  ways  are  not  their  own,  in  the  most  abso- 
lute sense  ;  nor  in  the  strictest  metaphysical  language,  that  God 
has  not  suffered  all  nations  to  walk  in  them;  nor  that  this,  connect- 
ed with  such  a  superintendence  and  control,  as  invariably  directs 


256  DECREES  OF  GOD  [SER.  XV. 

their  conduct  to  ultimate  good,  and  prevents  it  from  terminating  in 
ultimate  evil,  is  not  the  whole  of  the  immediate  agency  of  God,  so 
far  as  sin  is  concerned.  That  this  scheme  does  not  in  any  degree 
exhibit  God  as  the  Author  of  Sin,  in  either  of  the  two  first  senses, 
must,  I  think,  be  acknowledged  by  every  man,  who  believes  in  the 
perfections  and  government  of  God.  That  he  has  permitted  Sin, 
and  has  not  prevented  its  existence,  are  facts  so  evident,  that  they 
cannot  become  the  subject  of  serious  debate.  At  the  same  time,  I 
cannot  but  observe,  that  those,  who,  when  they  speak  of  God  as 
the  Author  of  Sin,  mean  to  indicate  these  facts  as  the  import  of  this 
phrase,  use  language  in  an  unwarrantable,  and,  in  my  view,  dan- 
gerous and  mischievous  manner. 

3dly.  It  is  objected,  that  this  doctrine  destroys  the  Free  Agency  of 
rational  creatures. 

It  will  be  easily  perceived,  that  many  of  the  observations,  made 
under  the  last  head,  materially  affect  this  also.  Indeed  these  two 
objections  are  so  connected  in  their  nature,  that  it  is  impossible  to 
consider  one  of  them,  to  any  extent,  without  anticipating,  in  some 
degree,  the  consideration  of  the  other.  To  the  observations,  which 
I  have  already  made,  I  shall,  however,  add  several  others,  pecu- 
liarly referring  to  this  objection. 

There  are  but  two  ways,  in  which  the  agency  of  God  can  be  sup- 
posed by  the  objectors  to  lessen,  or  destroy,  the  free  agency  of  his 
creatures.  One  is  by  compelling,  or  constraining,  their  actions  :  the 
other,  by  rendering  the  existence  of  their  actions  certain,  before  they 
take  place.  That  God  compels,  or  constrains,  the  actions  of  his 
creatures  ;  of  men  for  example ;  certainly  cannot  be  shown,  nor 
even  pretended ;  unless  the  compulsion  exists  in  his  decrees.  Nor 
can  it  be  shown  to  exist  in  his  decrees,  unless  it  is  involved  in  the 
nature  of  his  decrees,  as  such  ;  or,  in  other  words,  unless  the  doc- 
trine of  this  discourse  is  inconsistent  with  the  nature  of  free  agency 
in  creatures.  This,  I  presume,  is  the  real  opinion  of  those,  who 
bring  the  objection,  now  under  consideration.  They  regard  the 
supposition,  that  God  has  planned  a  certain  system  of  things  accord- 
ing to  his  own  pleasure,  and  that  he  has  made,  and  placed,  men  in 
such  a  manner,  as  that  they  will  certainly  do  those  things,  and  those 
only,  which  will  accord  with  that  pleasure,  as  inconsistent  with  the 
doctrine,  that  they  are  free  agents. 

To  this  objection,  to  which  I  have  intended  to  give  its  true  im- 
port, and  full  force,  it  is  commonly  answered,  that  the  doctrine,  which 
I  have  attempted  to  support,  is  capable  of  being  clearly  proved,  both 
from  Reason  and  Revelation;  and  that  men  are  intuitively  conscious 
of  their  own  free  agency,  being  irresistibly  sensible,  that  they  act 
spontaneously,  and  without  any  coercion,  or  constraint.  Both  doc- 
trines being,  therefore,  true,  and  certain,  it  is  justly  alleged,  that  they 
are  of  course  consistent  with  each  other. 

It  would  seem,  that  this  answer  might  as  well  satisfy  the  mind  in 
the  present  case,  as  in  numerous  others,  in  which  we  perceive  pro- 


SER.XV.]  DECREES  OF  GOD  257 

positions  to  be  true,  but  are  unable  to  discern  the  nature  of  their 
mutual  connexion.  But,  as  the  objection  is  still  insisted  on,  and 
seems  to  have  no  small  weight  in  the  minds  of  many  persons,  it 
will  not  be  improper  for  me  to  offer  some  further  considerations  on 
the  subject. 

All  those,  who  make  the  objection,  agree  as  Avell  as  others,  that 
it  is  possible  for  a  finite  agent,  possessed  of  certain  supposable  attri- 
butes, and  placed  in  certain  supposable  circumstances,  to  be  free  in 
the  absolute  sense.  I  shall  take  this  for  granted  ;  because,  other- 
wise, the  objection  itself,  and  the  debate  founded  on  it,  can  have 
neither  place,  nor  meaning.  We  will  suppose,  then,  such  an  agent 
to  ex\st ;  and  to  act,  while  he  lived,  in  a  manner  perfectly  free : 
while,  at  the  same  time,  no  being  knew  at  all,  in  what  manner  he 
would  act  in  any  case  whatever,  until  his  actions  had  existed.  In  this 
case,  he  would  undoubtedly  be  allowed  to  possess  all  possible 
advantages  for  acting  with  perfect  freedom.  Lest  I  should  not  be 
thought  to  be  sufficiently  particular,  I  will  suppose  his  actions  to  be  all 
absolutely  contingent ;  because  some  Philosophers  suppose  contin- 
gency to  be  an  indispensable  and  inseparable  attribute  of  a  free 
action.  We  will,  now,  in  the  second  place,  suppose  this  agent, 
without  any  change  in  his  powers,  or  his  circumstances,  in  any  other 
respect,  to  have  all  his  actions,  which,  according  to  the  former  sup- 
position are  the  freest  possible,  foreknown  by  God,  or  some  other  be- 
ing. I  ask,  whether  they  would  be  at  all  the  less  free,  in  conse- 
quence of  being  thus  foreknown  ?  The  powers,  the  circumstances, 
and  the  actions,  of  this  agent,  remain  exactly  the  same  as  before : 
the  agent  himself  (for  that  is  included  in  the  supposition)  being  per- 
fectly ignorant,  that  his  actions  are  thus  foreknown.  Can  it  be  per- 
ceived, that  this  foreknowledge  affects  the  nature  of  the  actions  in 
any  manner,  or  the  freedom  of  the  agent  ?  To  me  it  is  clear,  that 
it  cannot;  because,  in  the  case  supposed,  the  foreknowledge  has 
not  the  remotest  influence  on  the  agent,  nor  on  his  actions :  both 
he  and  they  continuing  to  be  exactly  the  same,  in  every  respect 
whatever.  On  the  contrary,  all  the  possible  influence  of  this  fore- 
knowledge is  confined  to  the  bosom  of  him,  by  whom  it  is  pos- 
sessed. 

But  if  this  agent  would  thus  continue  free,  and  his  actions  would 
still  be  perfectly  free,  notwithstanding  they  were  foreknown ;  then 
it  is  clear,  that  a  preceding  certainty,  that  the  actions  of  a  voluntary 
agent  will  exist,  does  not  at  all,  of  itself,  lessen,  or  affect,  their  free- 
dom. Foreknowledge  renders  the  future  existence  of  that,  which 
is  foreknown,  certain  :  therefore  the  actions  of  the  agent  supposed 
are  all  rendered  certain,  and  will  of  course  exist :  yet  it  is,  I  think, 
unquestionably  clear  from  this  statement,  that  their  freedom  will 
not  be  affected.  Lest  I  should  be  thought  guilty  of  an  absurdity 
in  supposing  events  absolutely  contingent  to  be  capable  of  being 
foreknown  ;  I  shall  justify  myself  by  observing,  that  Dr.  Gregory 
nas  asserted,  that  the  voluntary  actions  of  mankind  are  foreknown 
VOL.  I.  33 


258  DECREES  OF  GOD.  [SER.  XV 

as  mere  contingencies  ;  and  is  declared  by  a  writer  of  respectability 
to  have  merited  the  thanks  of  the  learned  world  for  this  discovery. 
For  myself,  I  confess,  that  I  not  only  discern  no  indispensable  con- 
nexion between  contingency  and  freedom  of  action ;  but  no  con- 
nexion at  all ;  nor  any  possibility,  that  human  actions,  or  any  thing 
else,  should  be  contingent.  So  far  as  I  can  see,  the  admission  of 
casual,  or  contingent,  existence,  must,  if  we  would  make  our  prin- 
ciples consistent,  be  by  consequence  the  admission  of  it  in  all  cases 
whatever. 

Again  ;  we  will  suppose,  that  the  actions  of  the  agent  already  spe- 
cified, which  are  thus  foreknown  by  God,  are  perceived  by  him,  also, 
to  be  exactly  agreeable  to  his  pleasure.  Will  this  circumstance  af- 
fect the  freedom  of  agency  ?  Surely  it  will  not  be  asserted,  nor 
believed,  that  actions,  in  order  to  be  free,  must  contravene  the  plea- 
sure of  God.  As  I  presume  this  proposition  was  never  advanced 
by  any  man ;  and  as  it  is  an  obvious  absurdity  in  itself ;  I  shall 
take  the  liberty  to  consider  it  as  being  an  absurdity.  It  is  therefore 
clear,  that  the  actions  of  a  voluntary  agent  may  be  certainly  fore- 
known by  God  to  be  exactly  agreeable  to  his  pleasure,  and  yet  be  at- 
tended with  the  highest  possible  freedom. 

That  God  knows  all  things,  the  knowledge  of  which  involves  not 
a  contradiction ;  and  that  the  foreknowledge  of  human  actions  does 
not  involve  a  contradiction ;  I  here  consider  as  undisputed. 

I  have,  I  flatter  myself,  made  it  sufficiently  evident,  that  God's 
foreknowledge  of  voluntary  actions  does  in  no  respect  lessen,  or 
affect,  their  freedom ;  although  it  renders  their  future  existence  ab- 
solutely certain.  But  it  will  be  said,  by  some  persons  at  least, 
that  the  difficulty  does  not  lie  here ;  but  in  the  fact,  that  God  has 
•willed  the  existence  of  human  agents,  and  their  actions ;  and  that  it 
is  his  formation  of  them  in  such  a  manner,  as  to  accomplish  certain 
purposes  of  his  own,  which  prevents,  or  destroys,  the  freedom  in  ques- 
tion. 

To  remove  the  difficulty,  presented  by  this  observation,  I  will 
suppose  once  more  a  -voluntary  agent  either  self-existent,  or  exist- 
ing casually,  possessing  powers  of  understanding,  similar  in  their 
extent  to  those  of  angels,  or  of  men;  and  at  the  same  time  free  in  the 
highest  sense,  annexed  to  that  term.  Let  him  be  also  supposed  to 
be  known,  and  comprehended,  by  God  in  the  same  perfect  manner, 
in  which  any  angel,  or  man,  is  known  by  him  ;  so  that  God  can 
foresee  with  an  omniscient  survey,  and  absolute  certainty,  all  his 
future  actions.  At  the  same  time,  let  it  be  supposed,  that  God 
exercises  over  him  no  government,  or  influence,  whatever.  This 
being  will  undoubtedly  be  acknowledged  to  be  free,  even  by  those, 
who  make  this  objection  ;  because  he  was  neither  brought  into  ex- 
istence by  the  will  of  God ;  nor  is  controlled,  nor  influenced,  in  any 
manner  whatever,  by  any  will,  beside  his  own.  Let  rne  further 
suppose,  what,  as  it  must  be  granted,  cannot  lessen,  nor  affect,  his 
freedom ;  that  all  his  actions,  thus  foreseen,  are  agreeable  to  the 


SER.  XV.]  DECREES  OF  GOD. 

divine  pleasure.  Now  let  me  ask,  whether  the  divine  omniscience 
could  not  contrive,  and  the  divine  power  create,  a  being  exactly 
resembling  this,  which  I  have  here  supposed,  in  every  respect ; 
except  that  he  was  not  self-existent,  nor  casually  existent ;  and  so 
perfect  a  copy,  that  he  would  differ  from  this  supposed  being  nu- 
merically only ;  would  possess  the  same  attributes ;  be  in  the  same 
circumstances  ;  and  perform,  both  in  substance  and  mode,  exactly 
the  same  actions.  Were  this  supposed  being,  for  example,  to  be 
placed  by  God  in  his  kingdom,  in  certain  circumstances,  and  act- 
ing a  certain  part,  in  the  system,  which  was  exactly  agreeable  to 
the  divine  pleasure ;  would  not  the  created  being  who  was  his 
perfect  counterpart,  if  substituted  in  his  place,  perform  precisely 
the  same  actions,  with  the  same  faculties,  and  the  same  freedom  ? 
The  only  difference  between  them  would  be,  that  he,  who  was  ca- 
sually existent,  would  perform  these  actions  in  consequence  of 
possessing  such  and  such  attributes,  without  having  been  created 
for  this  purpose ;  while  the  other  would  perform  them,  in  conse- 
quence of  having  been  thus  created  with  the  very  same  attributes. 
In  their  origin,  I  grant,  these  beings  differ :  in  their  nature,  charac- 
ter, and  attributes,  they  are  precisely  the  same.  But  their  origin, 
it  is  plain,  cannot,  even  in  the  most  distant  manner,  affect  their  at- 
tributes, or  their  actions.  These,  by  the  supposition,  are  exactly 
alike.  If,  therefore,  the  former  of  these  beings  is  free ;  the  latter 
is  equally  free.  If  the  actions  of  the  latter  are  foreknown  by  God ; 
equally  so  are  those  of  the  former ;  and  they  both  alike  fulfil  his 
pleasure. 

With  these  things  in  view,  it  must,  I  think,  be  evident,  that  God 
can  create  a  free  agent,  whose  actions  shall  be  all  foreknown  by  him, 
and  shall  exactly  accomplish  what  is,  upon  the  whole,  his  pleasure. 

If  these  things  are  just,  and  true  ;  the  doctrine  of  this  discourse 
does  not  destroy,  lessen,  nor  affect  in  any  manner,  the  free  agency 
of  rational  creatures  ;  unless  it  can  be  shown,  as  I  am  well  assured 
it  never  can  be,  that  God  has  not  created  agents,  whose  attributes 
are  agreeable  to  this  representation.  There  was  not,  indeed,  pre- 
sent to  his  eye  a  self-existent,  nor  a  casually  existent,  agent,  such 
as  I  have  supposed ;  but  there  were  present  to  the  view  of  his  om- 
niscience all  the  attributes  and  circumstances,  which  can  enter  into 
the  existence  and  character  of  such  an  agent.  If,  then,  he  did  not 
create  beings  of  such  a  character ;  it  was  solely  because  he  did 
not  choose  to  create  them. 

4thly.  It  is  objected,  that  this  doctrine  discourages  all  the  Efforts 
of  mankind  towards  reformation. 

That  this  doctrine  has  often  been  used  to  discourage  such  efforts, 
I  readily  acknowledge.  This  is  not  unfrequently  the  tenor  of 
books,  and  of  conversation ;  nor  is  it  an  uncommon  thing  for  per- 
sons to  make  it  the  source  of  discouragement  to  themselves  ;  and 
to  entertain  gloomy  and  distressing  apprehensions  concerning  their 
own  final  condition,  when  referred  in  their  minds  to  the  decrees  of 


260  DECREES  OF  GOD.  [SER.XV 

God.  Still  I  cannot  see,  that  this  conduct  is  wise,  rational,  or  de- 
fensible ;  nor  that  the  doctrine  includes  in  itself  any  discourage- 
ment, which  will  not,  with  as  good  reason,  flow  from  that,  which  is 
opposed  to  it.  It  cannot  result  from  the  consideration,  that  the 
pleasure  of  God  controls  this  subject,  rather  than  our  own  pleasure. 
On  the  one  hand,  the  pleasure  of  God  is  more  wisely  and  benevo- 
lently formed  than  our  own ;  more  disposed  to  promote  our  salva- 
tion ;  and  more  able  to  contrive  the  best  means,  by  which  it  may 
be  accomplished.  This  we  never  could  have  done  ourselves ;  nor, 
if  we  were  able,  should  we  be  willing :  as  is  clearly  proved  by  the 
fact,  that,  after  the  wonderful  and  difficult  things,  which  have  been 
done  to  provide  salvation  for  us,  and  while  it  is  proffered  to  us 
freely  on  the  easiest  of  all  terms,  we  are  not  willing  to  accept  it. 
How  much  less  willing  should  we  have  been  to  go  through  the  la- 
bour and  sufferings,  could  we  have  gone  through  them,  which  were 
necessary  to  procure  it  for  ourselves. 

On  the  other  hand,  if  we  please  to  be  saved,  we  shall  now  be 
saved.  This  is  one  great  part  of  the  divine  pleasure.  There  is 
nothing,  which  prevents  us  from  being  saved,  but  our  own  inclina- 
tion ;  and  this  would  as  effectually  prevent  us  in  any  supposable 
circumstances.  Nor  could  we  in  any  circumstances  possess  a 
greater  freedom  of  choice,  or  action,  with  respect  to  this  or  any 
other  subject,  than  we  now  possess.  Nor  is  there,  so  far  as  I 
know,  any  influence  from  God,  which  at  all  hinders  us  from  choos- 
ing salvation  with  all  that  freedom  of  action,  which  moral  beings 
can  possess.  It  Avill  be  observed,  I  speak  not  here  of  persons,  for 
their  incorrigible  obstinacy,  punished  with  judicial  blindness,  and 
hardness  of  heart ;  though  it  is  to  be  questioned,  whether,  even  in 
this  case,  God  does  any  thing  more,  than  leave  them  to  themselves. 
The  language  of  God  to  every  sinner  is,  As  I  live,  saith  the  Lord, 
I  have  no  pleasure  in  the  death  of  the  sinner  ;  but  would  rather,  that 
he  would  return,  and  live.  His  invitations  to  sinners  are,  Ho! 
every  one  that  thirsteth ;  come  ye  to  the  waters ;  and  he  that  hath 
no  money  :  yea,  come,  buy  wine  and  milk  without  money  and  with- 
out price  :  and.  Whosoever  will,  let  him  come,  and  take  the  water  of 
life  freely.  This  language  is  perfectly  sincere,  and  exactly  de- 
scriptive of  the  disposition  of  God. 

This  discouragement  cannot  arise  from  the  certainty  of  the  event, 
as  established  by  this  doctrine.  The  event  is  equally  certain,  if  the 
doctrine  is  given  up.  It  is  equally  certain  in  fact,  with  what  Mr. 
Locke  calls  Certainty  of  truth,  in  distinction  from  Certainty  of 
knowledge,  concerning  any  man,  that  he  either  will,  or  will  not,  be 
saved,  whether  it  be  foreknown  or  not.  One  of  these  assertions, 
either  that  he  will,  or  that  he  will  not,  be  saved,  is  now  certainly 
true.  Which  of  them  is  true,  I  grant,  does  not  appear ;  and  will 
not,  until  time  shall  disclose  it.  Still,  one  of  the  events  will  take 
place,  whether  decreed,  or  foreknown,  or  not.  God  will  then 
judge,  and  punish  the  wicked ;  and  will  punish  them  for  exactly 


SER.XV.]  DECREES  OF  GOD.  2gj 

the  same  reasons,  on  either  supposition ;  viz.  for  their  impenitence 
unbelief,  and  disobedience.  A  person  may,  therefore,  with  exact 
ly  the  same  propriety,  whether  he  admits  the  decrees  of  God,  or 
not ;  or  whether  God  has,  or  has  not,  formed  any  decrees ;  say,  If 
I  shall  be  saved,  I  shall  be  saved,  whether  I  try  to  obtain  salvation  or 
not :  and,  however  earnestly  I  may  try,  if  I  am  to  perish,  I  shall 
perish.  The  certainty,  in  either  case,  is  the  same,  and  equally  ab- 
solute. Even  the  foreknowledge  of  God  will  not  alter  this  fact  at 
all ;  for  though  it  affects  him,  it  affects  not  the  certainty  of  the 
event.  All  that  can  be  truly  said  is,  that  an  event,  which  would 
otherwise  take  place,  is  now  foreseen  by  him.  To  us  in  both 
cases,  also,  it  is  equally  unknown.  The  causes,  which  will  bring 
it  to  pass,  will  in  both  cases  be  exactly  the  same.  The  language 
in  both  cases,  therefore,  may  be  adopted  with  exactly  the  same 
propriety.  But  the  truth  is,  the  language  cannot  be  proper  in  either 
case.  In  my  apprehension,  it  is  never  true,  that  the  attempts 
of  the  man  concerned,  towards  the  attainment  of  salvation,  make 
no  difference  as  to  the  event.  On  the  contrary  it  is  clear,  that  ot 
those,  who  are  saved,  few,  very  few,  indeed,  can  be  found,  who 
have  not  made  such  attempts ;  nor  is  there  any  satisfactory  rea- 
son to  believe,  that  those,  who  make  them  with  persevering  ear- 
nestness and  zeal,  ultimately  fail. 

I  know  no  reason,  why  the  same  language  should  not  be  used, 
with  the  same  propriety  and  force,  concerning  our  secular,  as  con- 
cerning our  spiritual,  business.  But  the  farmer,  who  should  loiter 
at  home,  and  say,  "  If  I  am  to  have  a  crop  the  present  year,  I  shall 
have  one ;  and,  if  I  am  not  to  have  a  crop,  I  shall  not  have  one, 
whether  I  plough,  and  sow,  and  reap,  or  lie  down  in  my  bed :" 
the  student,  who  should  spend  his  time  in  dress,  sports,  and  gaming, 
and  say,  "  If  I  am  to  be  a  scholar,  or  to  get  my  lesson,  I  shall  ac- 
complish it ;  and,  if  I  am  not,  it  will  never  be  accomplished,  whe- 
ther I  study  diligently,  or  lose  my  time  in  idleness  :"  would  be 
pronounced,  and  justly,  a  fool  or  a  madman.  But  the  decree  of 
God  extends  to  each  of  these  subjects  as  absolutely,  as  to  our  sal- 
vation. Men  are  as  really  chosen  to  be  farmers,  and  scholars,  as 
Christians :  and  learning  and  harvests  are  as  truly  appointed,  as 
holiness  :  although  from  the  comparative  unimportance  of  the  for- 
mer, and  the  amazing  moment  of  the  latter,  we  are  apt  to  apply 
the  doctrine  to  one  of  the  cases,  and  not  to  the  other. 

The  kingdom  of  God,  as  established  by  his  pleasure,  is  a  king- 
dom of  means,  regularly  connected  with  their  ends.  I  do  not  per- 
ceive, that  this  is  less  true,  when  applied  to  spiritual,  than  to  natu- 
ral, things.  The  real  discouragement,  which  men  generally  labour 
under  with  respect  to  their  spiritual  concerns,  is  their  indisposition 
to  make  any  efforts  for  the  attainment  of  salvation.  In  truth,  this 
indisposition  itself  suggests  the  discouragement,  which  I  have  ob- 
viated, and  then  admits  it.  To  a  dispassionate,  unbiassed  mind, 
it  would  never  gain  admission.  By  sober  Reason  it  was  never  de- 
vised, and  can  never  be  supported. 


«262  DECREES  OF  &OL  [8ER.  XV 

Were  God  really  unwilling,  that  men  should  strive ;  had  he  dis- 
countenanced efforts ;  had  he  established  no  means  of  grace ;  or 
had  those  means,  when  anxiously  and  perseveringly  used,  failed  of 
success ;  there  would,  indeed,  be  ample  room  for  well-founded  dis- 
couragement. But,  when  we  find,  as  in  my  view  we  do  in  fact  find, 
all  these  things  reversed  in  the  good  pleasure,  and  providence,  of 
God ;  we  have  every  inducement  to  hope,  and  to  labour ;  much 
more,  it  would  seem,  than  from  any  supposable  situation,  in  which 
all  things  were  left  to  fluctuation  and  casualty.  Stupid  sinners 
have  indeed,  according  to  this  and  every  other  scheme,  the  most 
fearful  reason  for  discouragement  and  terror.  But  such  as  are 
awakened,  anxious,  and  engaged,  to  seek  eternal  life,  have  solid 
and  abundant  reason  for  hope. 

Mankind  seem,  in  many  instances,  to  suppose,  that  the  decrees 
of  God  produce  the  event  without  means ;  according  to  the  Mo- 
hammedan doctrine  of  predestination.  Whereas,  if  they  be- 
lieved, that  the  pleasure  of  God  formed  the  system,  and  selected 
the  means  and  agents,  by  which  all  events  are  accomplished ;  if 
they  believed  those  agents  to  be  endued  with  all  the  powers  of  the 
freest  possible  agency,  and  to  be  selected,  and  formed,  so  that 
they  might  act  with  perfect  freedom ;  if  they  believed,  that  God 
always  furnishes  them  with  the  necessary  means  of  obedience, 
and  with  motives  to  obedience,  more  and  greater  than  any,  which 
they  can  find,  to  disobey ;  if  they  believed,  that  God,  by  a  direct 
agency  of  his  own,  does  not  constrain  them  to  any  act  whatever, 
but  leaves  them  in  all  instances  to  act,  with  perfect  freedom,  just 
as  they  please ;  I  think  they  would  also  believe,  that  there  is  no 
more  difficulty,  attending  the  fact,  that  he  has  chosen,  and  formed, 
such  agents,  as  he  knew  would  unitedly  do  all  his  pleasure,  than 
would  attend  his  choice  and  formation  of  such  agents,  as  would 
act  in  any  other  manner  whatever.  But  all  this,  for  ought  that 
appears,  is  true.  The  contrary  doctrine  has  never  been  evinced 
to  be  true ;  at  least  in  my  apprehension ;  and  I  fully  believe  never 
will  be. 

On  the  other  hand,  it  will  be  proper,  for  a  moment,  to  turn  our 
thoughts  to  the  influence  of  the  supposition,  that  God  has  not  fixed 
the  system  of  things  according  to  his  Pleasure.  It  cannot  but  be 
acknowledged,  that  he  knew  what  system  was,  upon  the  whole, 
most  desirable,  wisest,  and  best.  If  he  did  not  resolve  on  it,  it 
was  plainly  because  he  did  not  desire,  or  choose,  to  bring  it  to 
pass.  In  plain  English,  then,  he  did  not  desire  the  chief  good  of 
his  creation,  or  the  supreme  glory  of  himself,  with  sufficient  good- 
will to  resolve  on  it.  Can  this  be  infinite  good-will  ?  Can  it  be 
moral  perfection  ?  It  was  certainly  as  easy  for  him  to  accomplish 
it,  as  to  accomplish  an  inferior  system  of  good.  If,  then,  he  did 
not  resolve  on  the  superior  system ;  it  was  plainly  because  he 
loved  the  inferior  system  better,  and  chose  to  do  less  good,  rather 
than  greater.  His  disposition,  therefore,  is  on  this  scheme,  imper 


SER.  XV.]  DECREES  OF  GOD. 

fectly  good  in  itself;  how  imperfectly,  it  is  impossible,  according 
to  this  supposition,  to  determine. 

According  to  this  supposition,  it  is  further  to  be  observed,  all 
things  are  left  by  God  in  a  state  of  absolute  uncertainty.  The 
whole  happiness  of  his  intelligent  creatures  is  committed  to  the 
casual  influence  and  efficacy  of  their  own  views,  feelings,  and  con- 
duct. God  cannot,  in  the  nature  of  the  case,  interfere,  either  by 
determination,  or  influence,  without  destroying  the  free  agency,  or 
discouraging  the  efforts,  of  his  Intelligent  creatures,  for  the  attain- 
ment of  happiness.  The  whole  system  of  the  universe,  so  far  as 
these  creatures  are  concerned,  must  of  course  be  regulated  wholly 
by  them.  Does  not  this  scheme  evidently  set  all  their  interests 
afloat,  and  leave  them  eternally  to  the  uncertain  and  hazardous  di- 
rection of  finite  wisdom  and  goodness  ?  From  the  experience, 
which  we  have  had  of  the  character  and  conduct  of  such  creatures, 
is  there  a  person  in  this  assembly,  who  would  willingly  commit  his 
eternal  interests  to  this  perilous  direction,  and  trust  his  all  to  the 
disposal  of  beings  so  weak,  and  so  often  wicked  ?  Can  this  be 
safe  for  creatures  ?  Can  it  consist  with  the  perfect  character  of 
God  ?  To  the  wisdom  and  forecast  of  his  own  mind,  a  man  might, 
through  overweening  self-confidence,  be  willing  perhaps  to  com- 
mit the  guidance  of  any  interest,  and  feel  that  his  Soul  itself  would 
be  safe  in  his  own  hands.  But  would  the  same  person  trust  him- 
self to  the  final  direction  of  others  ?  Would  he  venture  his  eternal 
welfare  upon  the  wisdom  and  benevolence  of  any,  or  all,  of  those 
by  whom  he  is  encircled  ?  Their  fitness  for  this  mighty  trust  is, 
however,  not  inferior  to  his  own  ;  and  they  would  as  justly  refuse 
to  confide  their  souls  to  his  care,  as  he  would  refuse  to  entrust  his 
soul  to  them.  Were  he  not  blinded,  therefore,  by  an  unwarrant- 
able partiality  for  himself,  he  would  no  sooner,  no  more  willingly, 
trust  himself  in  this  mighty  concern,  than  he  would  trust  those 
around  him.  To  do  either,  he  would  clearly  discern,  would  be 
foolish  and  dangerous  in  the  extreme.  Wisdom,  on  the  contrary, 
would  teach  both  him  and  them  to  commit  themselves,  and  their 
whole  well-being,  implicitly  to  God. 

On  the  connexion  of  prayer  with  this  subject,  I  design  to  dwell 
particularly,  when  I  shall  come  to  the  consideration  of  that  duty. 
I  have  purposely  omitted  the  examination  of  it  at  the  present  time, 
because  several  things  relating  to  it,  belong  to  Prayer  only,  and 
demand  a  separate  discussion. 

Whether  the  observations,  which  I  have  made  on  the  general 
doctrine  of  this  discourse,  will  be  viewed  by  others  as  possessing 
the  importance,  which  I  have  attached  to  them,  I  cannot  determine. 
To  me,  they  have  appeared  to  possess  real  weight.  If  they  should 
contribute  in  any  measure  to  remove  difficulties,  to  settle  doubtful 
opinions,  to  establish  truth,  and  to  communicate  satisfactory  views 
concerning  a  subject  so  often  attended  with  perplexity  and  alarm; 
I  shall  esteem  my  labours  amply  rewarded. 


SERMON  XVI. 


THE    SOVEREIGNTY    OF    GOD. 


JEREMIAH  x.  23 — 0  Lord,  I  know,  that  the  way  of  man  is  not  in  himself,  it  is  no4, 
in  man,  that  walkelh,  to  direct  his  steps. 

IN  this  passage  of  Scripture,  the  prophet,  after  uttering  a  va- 
riety of  sublime  declarations  concerning  the  perfections  and  pro- 
vidence of  GOD,  and  the  follies  and  sins  of  men,  exhibits  the  pro- 
gress of  life  as  a  Way.  In  this  Way,  all  men  are  considered  as 
travelling.  We  commence  the  journey  at  our  birth ;  pass  on 
through  the  several  stages  of  childhood,  youth,  manhood,  and 
old  age,  and  finish  it  when  we  enter  eternity.  The  accommoda- 
tions, and  the  fare,  are  greatly  varied  among  the  various  travel- 
lers. Some  find  their  entertainment  plentiful,  and  agreeable :  and 
some,  even  luxurious  and  splendid.  Others  are  slenderly  provided 
with  food,  raiment,  and  lodging ;  are  almost  mere  sufferers ;  and 
literally,  have  not  where  to  lay  their  heads. 

In  the  mean  time,  sorrow  and  disease,  dangers  and  accidents, 
like  a  band  of  marauders,  lie  in  wait  for  the  travellers  ;  and  harass, 
and  destroy,  a  great  proportion  of  their  number.  Of  the  vast 
multitude,  who  continually  walk  in  the  path  of  life,  almost  all 
disappear  long  before  they  reach  the  goal,  at  which  it  terminates. 
A  very  few  arrive  at  the  end.  Of  these,  every  one,  dragging 
heavily  his  weary  feet  over  the  last  division  of  the  road,  teaches 
us,  that  this  part  of  his  progress  is  only  labour  and  sorrow. 

A  remarkable  fact,  universally  attendant  on  our  journey,  is 
recited  in  the  text.  O  Lord,  says  the  deeply  humbled  prophet, 
I  know,  that  the  way  of  man  is  not  in  himself;  it  is  not  in  man,  that 
walketh,  to  direct  his  steps.  The  enterprise  is  not  contrived  by 
ourselves.  We  are  placed  in  it,  and  necessitated  to  accomplish 
it,  by  a  superior,  and  irresistible,  hand.  It  cannot  but  seem 
strange,  that  in  such  a  journey  we  should  originally  be  prevented 
from  the  ability  to  direct  ourselves  ;  and  that,  while  we  are  com- 
pelled to  the  undertaking,  we  should  be  furnished  for  it  in  a  man- 
ner so  imperfect.  Yet  such  is  unquestionably  the  fact.  Nor  is 
the  explanation  so  difficult,  or  so  unsatisfactory,  as  we  are  prone 
to  believe.  GOD  originally  intended,  that  all  his  creatures  should 
be  dependent  on  him  for  aid,  guidance,  and  protection.  Nor  can 
it  be  rationally  supposed,  that  such  a  dependence  on  his  perfec- 
tions, and  providence,  is  either  unreasonable  or  undesirable.  The 
Sovereignty  of  GOD,  which  is  so  clearly,  and  strongly,  visible  in 
this  interesting  subject,  has  ever  been  questioned,  and  very  often 
denied,  by  mankind.  To  establish  this  doctrine  in  the  minds  of 


SER.  XVI.]  THE  SOVEREIGNTY  OF  GOD.  265 

my  audience,  is  the  peculiar  design  of  the  present  discourse.  In 
a  sermon,  lately  delivered  in  this  place  on  the  decrees  of  GOD,  I 
explained  what  I  intend  by  the  divine  Sovereignty.  It  was  then 
observed,  that  the  conduct  of  GOD  is  sovereign,  in  this  sense  ;  that 
he  does  according  to  his  will,  independently  and  irresistibly,  without 
giving  an  account  of  any  of  his  matters  any  farther  than  he  pleases  ; 
but  that  he  wills  nothing  without  the  best  reason,  whether  that  reason 
be  disclosed  to  his  creatures,  or  not ,  that  real  glory  to  himself,  and 
real  good  to  his  creation,  not  otherwise  attainable,  are  universally 
the  object,  to  which  his  pleasure  is  directed,  whether  it  respects  the 
existence,  and  motions,  of  an  insect,  or  the  salvation  of  a  man.  It 
was  remarked,  also,  at  that  time,  that,  in  the  ordinary  sense  of 
the  word,  GOD  never  acts  arbitrarily  j  and  that  to  say,  he  wills  a 
thing  because  he  wills  it,  is  to  speak  without  meaning.  All  his 
pleasure,  all  his  determinations,  are  perfectly  wise  and  good  ; 
founded  on  the  best  of  all  reasons,  and  directed  to  the  best  of  all 
purposes.  Were  he  to  act  in  any  other  manner,  his  providence 
would  be  less  wise,  and  less  desirable. 

It  will  not  be  questioned,  that  this  doctrine  is  deeply  interesting 
to  man.  On  this  life  is  suspended  that,  which  is  to  come.  Con- 
sequences, eternal  and  incomprehensible,  will  flow  from  those 
doctrines,  which  we  adopt  in  the  present  world.  All  our  conduct 
will  then  be  examined ;  and  will  either  be  approved,  or  con- 
demned. If  we  have  chosen  the  strait,  and  narrow  way,  prescribed 
to  us,  the  termination  will  be  happy.  If  we  have  preferred  the 
broad  and  crooked  road,  it  will  be  deplorable. 

Few  of  this  audience  will  probably  deny  the  truth  of  a  direct 
Scriptural  declaration.  With  as  little  reason  can  it  be  denied,  that 
most  of  them  apparently  live  in  the  very  manner,  in  which  they 
would  live,  if  the  doctrine  were  false  :  or  that  they  rely,  chiefly  at 
least,  on  their  own  sagacity,  contrivance,  and  efforts,  for  success 
in  this  life,  and  that  which  is  to  come.  As  little  can  it  be  ques- 
tioned, that  such  self-confidence  is  a  guide,  eminently  dangerous, 
and  deceitful.  Safe  as  we  may  feel  under  its  direction,  our  safety 
is  imaginary.  The  folly  of  others  in  trusting  to  themselves  we 
discern  irresistibly.  The  same  folly  they  perceive,  with  equal 
evidence,  in  us.  Our  true  wisdom  lies  in  willingly  feeling,  and 
cheerfully  acknowledging,  our  dependence  on  GOD  ;  and  in  com- 
mitting ourselves  with  humble  reliance  to  his  care  and  direction. 

With  these  observations,  I  will  now  proceed  to  illustrate  the 
truth  of  the  doctrine.  The  mode  which  I  shall  pursue  will,  pro- 
bably, be  thought  singular.  I  hope  it  will  be  useful.  Meta- 
physical arguments,  which  are  customarily  employed  for  the  pur- 
pose of  establishing  this,  and  several  other  doctrines,  of  theology, 
are,  if  I  mistake  not,  less  satisfactory  to  the  minds  of  men  at  large, 
than  the  authors  of  them  appear  to  believe.  Facts,  wherever  they 
can  be  fairly  adduced  for  this  end,  are  attended  with  a  superior 
power  of  conviction ;  and  commonly  leave  little  doubt  behind  them. 
VOL.  I.  34 


266  THE  SOVEREIGNTY  OF   GOD.  [SER.  XVI. 

On  these,  therefore,  I  shall  at  the  present  time  rely  for  the  accom- 
plishment of  my  design.     In  the 

1st.  place,  The  doctrine  of  the  text  is  evident,  from  the  great 
fact,  that  the  birth,  and  education,  of  all  men,  depend  not  on  them- 
selves. 

The  succeeding  events  of  life  are  derived,  in  a  great  measure 
at  least,  from  our  birth.  By  this  event,  it  is  in  a  prime  degree 
determined  whether  men  shall  be  princes  or  peasants,  opulent  or 
poor,  learned  or  ignorant,  honourable  or  despised ;  whether  they 
shall  be  civilized  or  savage,  free  men  or  slaves,  Christians  or 
Heathen,  Mohammedans  or  Jews. 

A  child  is  born  of  Indian  parents  in  the  western  wilderness.  By 
his  birth  he  is,  of  course,  a  savage.  His  friends,  his  mode  of  life, 
his  habits,  his  knowledge,  his  opinions,  his  conduct,  all  grow  out  of 
this  single  event.  His  first  thoughts,  his  first  instructions,  and  all 
the  first  objects,  with  which  he  is  conversant,  the  persons  whom  he 
loves,  the  life  to  which  he  addicts  himself,  and  the  character  which 
he  assumes,  are  all  savage.  He  is  an  Indian  from  the  cradle  :  he 
is  an  Indian  to  the  grave.  To  say,  that  he  could  not  be  otherwise, 
we  are  not  warranted ;  but  that  he  is  not,  is  certain. 

Another  child  is  born  of  a  Bedouin  Arab.  From  this  moment 
he  begins  to  be  an  Arabian.  His  hand  is  against  every  man  ;  and 
every  man's  hand  is  against  him.  Before  he  can  walk,  or  speak,  he 
is  carried  through  pathless  wastes  in  search  of  food ;  and  roams  in 
the  arms  of  his  mother,  and  on  the  back  of  a  camel,  from  spring 
to  spring,  and  from  pasture  to  pasture.  Even  then  he  begins  his 
conflict  with  hunger  and  thirst ;  is  scorched  by  a  vertical  sun ; 
shrivelled  by  the  burning  sand  beneath;  and  poisoned  by  the 
breath  of  the  Simoom.  Hardened  thus  through  his  infancy  and 
childhood,  both  in  body  and  mind,  he  becomes,  under  the  exhorta- 
tions, and  example,  of  his  father,  a  robber  from  his  youth ;  attacks 
every  stranger,  whom  he  is  able  to  overcome ;  and  plunders  every 
valuable  thing,  on  which  he  can  lay  his  hand. 

A  third  receives  his  birth  in  the  palace  of  a  British  nobleman; 
and  is  welcomed  to  the  world  as  the  heir  apparent  of  an  ancient, 
honourable,  and  splendid  family.  As  soon  as  he  opens  his  eyes  on 
the  light,  he  is  surrounded  by  all  the  enjoyments,  which  opulence 
can  furnish,  ingenuity  contrive,  or  fondness  bestow.  He  is  dandled 
on  the  knee  of  indulgence ;  encircled  by  attendants,  who  watch, 
and  prevent,  alike  his  necessities  and  wishes;  cradled  on  down  ; 
and  charmed  to  sleep  by  the  voice  of  tenderness  and  care.  From 
the  dangers,  and  evils,  of  life,  he  is  guarded  with  anxious  solici- 
tude. To  its  pleasures,  he  is  conducted  by  the  ever-ready  hand 
of  maternal  affection.  His  person  is  shaped,  and  improved,  by  a 
succession  of  masters;  his  mind  is  opened,  invigorated,  and  refined, 
by  the  assiduous  superintendence  of  learning  and  wisdom.  While 
a  child,  he  is  served  by  a  host  of  menials,  and  flattered  by  succes- 
sive trains  of  visiters.  When  a  youth,  he  is  regarded  by  a  band 


SER.  XVI.]  THE  SOVEREIGNTY  OF  GOD. 

of  tenants  with  reverence  and  awe.  His  equals  in  age  bow  to  his 
rank ;  and  multitudes  of  superior  years,  acknowledge  his  distinc- 
tion by  continual  testimonies  of  marked  respect.  When  a  man,  he 
engages  the  regard  of  his  sovereign ;  commands  the  esteem  of  the 
Senate ;  and  earns  the  love,  and  applause,  of  his  country. 

A  fourth  child,  in  the  same  kingdom,  is  begotten  by  a  beggar, 
and  born  under  a  hedge.  From  his  birth,  he  is  trained  to  suffer- 
ing and  hardihood.  He  is  nursed,  if  he  can  be  said  to  be  nursed 
at  all,  on  a  coarse,  scanty,  and  precarious  pittance  ;  holds  life  only 
as  a  tenant  at  will ;  combats  from  the  first  dawnings  of  intellect 
with  insolence,  cold,  and  nakedness  ;  is  originally  taught  to  beg, 
and  to  steal ;  is  driven  from  the  doors  of  men  by  the  porter,  or  the 
house-dog  ;  and  is  regarded  as  an  alien  from  the  family  of  Adam. 
Like  his  kindred  worms,  he  creeps  through  life  in  the  dust ;  dies 
under  the  hedge,  where  he  is  born  ;  and  is  then,  perhaps,  cast  into 
a  ditch,  and  covered  with  earth,  by  some  stranger,  who  remembers, 
that,  although  a  beggar,  he  still  was  a  man. 

A  child  enters  the  world  in  China  ;  and  unites,  as  a  thing  of 
course,  with  his  sottish  countrymen  in  the  stupid  worship  of  the 
idol  Fo.  Another  prostrates  himself  before  the  Lama,  in  conse- 
quence of  having  received  his  being  in  Thibet,  and  of  seeing  the 
Lama  worshipped  by  all  around  him. 

A  third,  who  begins  his  existence  in  Turkey,  is  carried  early  to 
the  mosque;  taught  to  lisp  with  profound  reverence  the  name  of  Mo- 
hammed; habituated  to  repeat  the  prayers,  and  sentences,  of  the 
Koran,  as  the  means  of  eternal  life  ;  and  induced,  in  a  manner  irre- 
sistibly, to  complete  his  title  to  Paradise  by  a  pilgrimage  to  Mecca. 

The  Hindoo  infant  grows  into  a  religious  veneration  for  the  cow ; 
and  perhaps  never  doubts,  that,  if  he  adds  to  this  a  solemn  devo- 
tion to  Juggernaut,  the  Gooroos,  and  the  Dewtahs,  and  performs 
carefully  his  ablutions  in  the  Ganges,  he  shall  wash  away  all  his 
sins,  and  obtain,  by  the  favour  of  Brahma,  a  seat  among  the 
blessed. 

In  our  own  favoured  country,  one  child  is  born  of  parents,  devo- 
ted solely  to  this  world.  From  his  earliest  moments  of  understand 
ing,  he  hears,  and  sees,  nothing  commended,  but  hunting,  horse- 
racing,  visiting,  dancing,  dressing,  riding,  parties,  gaming,  acquiring 
money  with  eagerness  and  skill,  and  spending  it  in  gayety,  pleas- 
ure, and  luxury.  These  things,  he  is  taught  by  conversation,  and 
example,  constitute  all  the  good  of  man.  His  taste  is  formed,  his 
habits  are  riveted,  and  the  whole  character  of  his  soul  is  turned, 
to  them,  before  he  is  fairly  sensible,  that  there  is  any  other  good. 
The  question,  whether  virtue  and  piety  are  either  duties  or  bless- 
ings, he  probably  never  asks.  In  the  dawn  of  life,  he  sees  them 
neglected,  and  despised,  by  those,  whom  he  most  reverences  ;  and 
learns  only  to  neglect,  and  despise,  them  also.  Of  JEHOVAH  he 
thinks  as  little,  and  for  the  same  reason,  as  a  Chinese  or  a  Hindoo. 
They  pay  their  devotions  to  Fo,  and  to  Juggernaut :  he,  his  to 


268  THE  SOVEREIGNTY  OF  GOD.  [SER.  XVI 

money,  and  pleasure.     Thus  he  lives,  and  dies,  a  mere  animal ;  a 
stranger  to  intelligence  and  morality,  to  his  duty  and  his  GOD. 

Another  child  comes  into  existence  in  the  mansion  of  Knowledge, 
and  Virtue.  From  his  infancy,  his  mind  is  fashioned  to  wisdom 
and  piety.  In  his  infancy  he  is  taught,  and  allured,  to  remember 
his  Creator ;  and  to  unite,  first  in  form,  and  then  in  affection,  in  the 
household  devotions  of  the  morning  and  evening.  GOD  he  knows 
almost  as  soon,  as  he  can  know  any  thing.  The  presence  of  that 
glorious  being  he  is  taught  to  realize  almost  from  the  cradle ;  and 
from  the  dawn  of  intelligence,  to  understand  the  perfections,  and 
government,  of  his  Creator.  His  own  accountableness,  as  soon  as 
he  can  comprehend  it,  he  begins  to  feel  habitually,  and  alway. 
The  way  of  life  through  the  Redeemer  is  early,  and  regularly,  ex- 
plained to  him  by  the  voice  of  parental  love  ;  and  enforced,  and 
endeared,  in  the  house  of  GOD.  As  soon  as  possible,  he  is  enabled 
to  read,  and  persuaded  to  search,  the  Scriptures.  Of  the  approach, 
the  danger,  and  the  mischiefs,  of  temptations,  he  is  tenderly  warn- 
ed. At  the  commencement  of  sin,  he  is  kindly  checked  in  his  dan- 
gerous career.  To  GOD  he  was  solemnly  given  in  baptism.  To 
GOD  he  was  daily  commended  in  fervent  prayer.  Under  this 
happy  cultivation  he  grows  up,  like  an  olive  tree  in  the  courts  of  the 
Lord;  and,  green,  beautiful,  and  flourishing,  he  blossoms  ;  bears 
fruit ;  and  is  prepared  to  be  transplanted  by  the  Divine  hand  to  a 
kinder  soil  in  the  regions  above. 

How  many,  and  how  great,  are  the  differences  in  these  several 
children.  How  plainly  do  they  all,  in  ordinary  circumstances, 
arise  out  of  their  birth.  From  their  birth  is  derived,  of  course,  the 
education,  which  I  have  ascribed  to  them;  and  from  this  education 
spring  in  a  great  measure  both  their  character,  and  their  destiny. 
The  place,  the  persons,  the  circumstances,  are  here  evidently  the 
great  things,  which  in  the  ordinary  course  of  Providence  appear, 
chiefly,  to  determine  what  the  respective  men  shall  be  ;  and  what 
shall  be  those  allotments,  which  regularly  follow  their  respective 
characters.  As,  then,  they  are  not  at  all  concerned  in  contriving, 
or  accomplishing,  either  their  birth,  or  their  education ;  it  is  certain, 
that,  in  these  most  important  particulars,  the  way  of  man  is  not 
in  himself.  GOD  only  can  determine  what  child  shall  spring  from 
parents,  wise  or  foolish,  virtuous  or  sinful,  rich  or  poor,  honourable 
or  infamous,  civilized  or  savage,  Christian  or  Heathen. 

I  wish  it  to  be  distinctly  understood,  and  carefully  remembered, 
that  in  the  moral  conduct  of  all  these  individuals  no  physical  necessity 
operates.  Every  one  of  them  is  absolutely  a  free  agent ;  as  free, 
as  any  created  agent  can  be.  Whatever  he  does  is  the  result  of 
choice,  absolutely  unconstrained. 

Let  me  add,  that  not  one  of  them  is  placed  in  a  situation,  in 
which,  if  he  learns,  and  performs,  his  duty  to  the  utmost  of  his 
power,  he  will  fail  of  being  finally  accepted. 

2dly.   The  doctrine  is  strikingly  evident  from  this  great  fact  also 


SER.  XVI  ]  THE  SOVEREIGNTY  OF  GOD.  2CS 

that  the  course  of  life,  which  men  usually  pursue,  is  very  afferent 
from  that,  which  they  have  intended. 

Human  life  is  ordinarily  little  else  than  a  collection  of  disap- 
pointments. Rarely  is  the  life  of  man  such  as  he  designs  it  shall 
be.  Often  do  we  fail  of  pursuing,  at  all,  the  business,  originally 
in  our  view.  The  intentional  farmer  becomes  a  mechanic,  a  sea- 
man, a  merchant,  a  lawyer,  a  physician,  or  a  divine.  The  very 
place  of  settlement,  and  of  residence  through  life,  is  often  different, 
and  distant,  from  that,  which  was  originally  contemplated.  Still 
more  different  is  the  success,  which  follows  our  efforts. 

All  men  intend  to  be  rich  and  honourable  ;  to  enjoy  ease  ;  and 
to  pursue  pleasure.  But  how  small  is  the  number  of  those,  who 
compass  these  objects.  In  this  country,  the  great  body  of  mankind 
are,  indeed,  possessed  of  competence ;  a  safer,  and  happier,  lot, 
than  that,  to  which  they  aspire ;  yet  few,  very  few  are  rich.  Here 
also,  the  great  body  of  mankind  possess  a  character,  generally  re- 
putable ;  but  very  limited  is  the  number  of  those,  who  arrive  at  the 
honour  which  they  so  ardently  desire,  and  of  which  they  feel  as- 
sured. Almost  all  stop  at  the  moderate  level,  where  human  efforts 
appear  to  have  their  boundary  established  in  the  determinations  of 
GOD.  Nay,  far  below  this  level,  creep  multitudes  of  such  as  began 
life  with  full  confidence  in  the  attainment  of  distinction  and  splen- 
dour. 

The  Lawyer,  emulating  the  eloquence,  business,  and  fame, 
of  Murray  or  Dunning,  and  secretly  resolved  not  to  slacken  his 
efforts,  until  all  his  rivals  in  the  race  of  glory  are  outstripped,  is 
often  astonished,  as  well  as  broken-hearted,  to  find  business  and 
fame  pass  by  his  door,  and  stop  at  the  more  favoured  mansion  of 
some  competitor,  in  his  view  less  able,  and  less  discerning,  than 
himself. 

The  Physician,  devoted  to  medical  science,  and  possessed  of 
distinguished  powers  of  discerning,  and  removing,  diseases,  is 
obliged  to  walk;  while  a  more  fortunate  empiric,  ignorant  and 
worthless,  rolls  through  the  streets  in  his  coach. 

The  Legislator  beholds  with  anguish  and  amazement,  the  suf- 
frages of  his  countrymen  given  eagerly  to  a  rival  candidate,  devoid 
of  knowledge  and  integrity  ;  but  skilled  in  flattering  the  base  pas- 
sions of  men,  and  deterred  by  no  hesitations  of  conscience,  and  no 
fears  of  infamy,  from  saying,  and  doing,  any  thing,  which  may  se- 
cure his  election. 

The  Merchant  often  beholds  with  a  despairing  eye  his  own  ships 
sunk  in  the  ocean;  his  debtors  fail;  his  goods  unsold;  his  business 
cramped ;  and  himself,  his  family,  and  his  hopes,  ruined :  while  a 
less  skilful,  but  more  successful,  neighbour,  sees  wealth  blown  to 
him  by  every  wind,  and  floated  on  every  wave. 

The  crops  of  the  Farmer  are  stinted ;  his  cattle  die ;  his  mar- 
kets are  bad  ;  and  the  purchaser  of  his  commodities  proves  to  be 
a  cheat  who  deceives  his  confidence,  and  runs  away  with  his  pro- 
perty. 


270  THE  SOVEREIGNTY  OF  GOD.  [SER.  XVT. 

Thus  the  darling  schemes,  and  fondest  hopes,  of  man,  are  daily 
frustrated  by  time.  While  sagacity  contrives,  patience  matures, 
and  labour  industriously  executes  ;  disappointment  laughs  at  the 
curious  fabric,  formed  by  so  many  efforts,  and  gay  with  so  many 
brilliant  colours;  and,  while  the  artists  imagine  the  work  arrived 
at  the  moment  of  completion,  brushes  away  the  beautiful  web,  and 
leaves  nothing  behind. 

The  designs  of  men,  however,  are,  in  many  respects,  not  unfre- 
quently  successful.  The  Lawyer  and  Physician  acquire  business 
and  fame  ;  the  Statesman,  votes ;  and  the  Farmer,  wealth.  But 
their  real  success,  even  in  this  case,  is  often  substantially  the  same 
with  that,  already  recited.  In  all  plans,  and  all  labours,  the  su- 
preme object  is  to  become  happy.  Yet,  when  men  have  actually  ac- 
quired riches  and  honour,  or  secured  to  themselves  popular  favour, 
they  still  find  the  happiness,  which  they  expected,  eluding  their 
grasp.  Neither  wealth,  fame,  office,  nor  sensual  pleasure,  can 
yield  such  good,  as  we  need.  As  these  coveted  objects  are  accu- 
mulated ;  the  wishes  of  man  always  grow  faster  than  his  gratifica- 
tions. Hence,  whatever  he  acquires,  he  is  usually  as  little  satisfied, 
and  often  less,  than  before. 

A  principal  design  of  the  mind  in  labouring  for  these  things  is 
to  become  superior  to  others.  But  almost  all  rich  men  are  obliged 
to  see,  and  usually  with  no  small  anguish,  others  richer  than  them- 
selves; honourable  men,  others  more  honourable;  voluptuous  men. 
others,  who  enjoy  more  pleasure.  The  great  end  of  the  strife  is 
therefore  unobtained ;  and  the  happiness,  expected,  never  found. 
Even  the  successful  competitor  in  the  race  utterly  misses  his  aim. 
The  real  enjoyment  existed,  although  it  was  unperceived  by  him, 
in  the  mere  strife  for  superiority.  When  he  has  outstripped  all  his 
rivals,  the  contest  is  at  an  end  :  and  his  spirits,  which  were  invigo- 
rated only  by  contending,  languish  for  want  of  a  competitor. 

Besides,  the  happiness  in  view  was  only  the  indulgence  of  pride, 
or  mere  animal  pleasure.  Neither  of  these  can  satisfy,  or  endure. 
A  rational  mind  may  be,  and  often  is,  so  narrow,  and  grovelling,  as 
not  to  aim  at  any  higher  good,  to  understand  its  nature,  or  to  believe 
its  existence.  Still,  in  its  original  constitution,  it  was  formed  with 
a  capacity  for  intellectual,  and  moral,  good ;  and  was  destined  to 
find  in  this  good  its  only  satisfaction.  Hence,  no  inferior  good  will 
fill  its  capacity,  or  its  desires.  Nor  can  this  bent  of  its  nature  evei 
be  altered.  Whatever  other  enjoyment,  therefore,  it  may  attain ; 
it  will,  without  this,  still  crave,  and  still  be  unhappy. 

No  view  of  the  ever-varying  character,  and  success,  of  mankind, 
in  their  expectations  of  happiness,  and  their  efforts  to  obtain  it, 
can  illustrate  this  doctrine  more  satisfactorily  than  that  of  the  pro- 
gress, and  end,  of  a  class  of  students  in  this  Seminary.  At  their 
first  appearance  here,  they  are  all  exactly  on  the  same  level. 
Their  character,  their  hopes,  and  their  destination,  are  the  same. 
They  are  enrolled  on  one  list ;  and  enter  upon  a  collegiate  life  with 


SER.  XVI.]  THE  SOVEREIGNTY  OF  GOD.  271 

the  same  promise  of  success.  At  this  moment  they  are  plants,  ap- 
pearing just  above  the  ground;  all  equally  fair  and  flourishing. 
Within  a  short  time,  however,  some  begin  to  rise  above  others ;  in- 
dicating by  a  more  rapid  growth  a  structure  of  superior  vigour,  and 
promising  both  more  early  and  more  abundant  fruit. 

Some  are  studious  ;  steadfast ;  patient  of  toil ;  resolved  on  dis- 
tinction ;  in  love  with  science  ;  and  determined,  with  unbroken  am- 
bition, never  to  be  left  behind  by  their  companions.  Of  these  a  part 
are  amiable,  uniform  in  their  morals,  excellent  in  their  dispositions, 
and  honourable  by  their  piety.  Another  part,  although  less  amia- 
ble, are  still  decent ;  pleasant  in  their  temper ;  uncensurable  in  their 
conduct;  and  reputable  in  their  character. 

Others  are  thoughtless  ;  volatile  ;  fluttering  from  object  to  object, 
particularly,  from  one  scene  of  pleasure  to  another  ;  alighting  only 
for  a  moment;  never  settling;  regardless  of  every  thing,  except 
the  present  gratification ;  and  most  regardless  of  their  time,  their 
talents,  their  duty,  and  their  souls. 

Others,  still,  are  openly  vicious ;  idle  ;  disorderly ;  gamblers ; 
profane;  apparently  infidels;  enemies  to  themselves ;  undutiful  to 
their  parents ;  corrupters  of  their  companions ;  and  disturbers  of 
the  collegiate  peace. 

When  the  class,  which  these  individuals  originally  constituted, 
leaves  this  seat  of  science ;  a  number  of  them  will  always  be  miss- 
ing. Some  of  these  have  been  sent  away  by  the  mandate  of  law ; 
some  have  voluntarily  deserted  their  education  ;  and  some,  not 
very  unfrequently,  have  gone  to  the  grave.  Of  those  who  remain, 
the  character,  and  the  prospects,  have  usually  become  widely  dif- 
ferent. The  original  level  is  broken,  and  broken  for  ever. 

How  different  from  all  this,  were  their  parents'  expectations,  and 
their  own  ! 

Still,  when  they  enter  the  world,  they  all  intend  to  be  rich,  hon- 
ourable, and  happy.  Could  they  look  into  futurity,  and  discern  the 
events,  which  it  will  shortly  unfold ;  how  changed  would  be  their 
apprehensions  ! 

One,  almost  at  his  entrance  into  life,  knowing  but  inexperienced, 
discerning  but  not  wise,  urged  by  strong  passions,  and  secure  in 
self-confidence,  pushes  boldly  forward  to  affluence,  and  distinction ; 
but,  marked  as  the  prey  of  cunning,  and  the  victim  of  temptation, 
is  seduced  from  prudence  and  worth,  to  folly,  vice,  and  ruin.  His 
property  is  lost  by  bold  speculation ;  his  character  by  licentious- 
ness ;  and  the  man  himself  by  the  disappointment  of  his  hopes,  and 
the  breaking  of  his  heart. 

Another,  timid,  humble,  reluctant  to  begin,  and  easily  discouraged 
from  pursuing,  insensible  to  the  charms  of  distinction,  and  a  stran- 
ger to  the  inspiration  of  hope,  without  friends  to  sustain,  and  with- 
out prospects  to  animate,  begins  to  flag,  when  he  commences  his 
connexion  with  the  world ;  creeps  through  life,  because  he  dares 
not  attempt  to  climb;  and  lives,  and  dies,  scarcely  known  beyond 
the  limits  of  his  native  village. 


272  THE  SOVEREIGNTY  OF  GOD.  [SER.  XVI 

A  third  yields  himself  up  a  prey  to  sloth ;  and  shrinks  into  insig- 
nificance for  want  of  exertion. 

A  fourth,  possessed  of  moderate  wishes,  and  preferring  safety  to 
grandeur,  steers  of  design  between  poverty  and  riches,  obscurity 
and  distinction ;  walks  through  life  without  envying  those  who  ride  5 
and  finds,  perhaps,  in  quiet  and  safety,  in  an  even  course  of  enjoy- 
ment, and  in  the  pleasure  of  being  beloved  rather  than  admired, 
the  happiness,  which  his  more  restless  companions  seek  from  opu- 
lence, power,  and  splendour,  in  vain. 

A  fifth,  cheerful,  fraught  with  hope,  and  assured  by  the  gayety 
and  bustle,  which  he  sees  around  him,  that  the  world  is  filled  with 
good,  moves  onward  to  acquire  it,  without  a  suspicion  of  disappoint- 
ment, or  danger.  At  once  he  is  astonished  to  find,  that  men,  who 
look  pleasantly  on  him,  are  not  his  friends ;  that  a  smile  of  appro- 
bation is  no  evidence  of  good- will ;  and  that  professions,  and  prom- 
ises, convey  to  him  no  assurance  of  aid,  or  comfort.  To  be  de- 
pendent, he  soon  learns,  is  to  be  friendless ;  and  to  need  assistance, 
a  sufficient  reason  for  having  it  refused.  The  business,  which  he 
expected  to  court  his  acceptance,  flies  from  him ;  the  countenance, 
on  which  he  reposed,  is  withdrawn ;  and  the  hopes,  which  he  gayly 
cherished,  begin  early  to  wither.  Alone,  forgotten,  unprepared  for 
struggles,  and  never  mistrusting  that  struggles  would  be  necessary , 
he  is  overset  by  the  suddenness,  and  violence,  of  the  shock  ;  and 
either  falls  into  listlessness,  and  stupor,  or  dies  of  a  broken  heart. 

A  sixth,  from  imbecility  of  constitution,  or  the  malignant  power 
of  accident,  sickens,  and  expires,  when  he  has  scarcely  begun  to 
live. 

A  seventh,  with  vigorous  industry,  effort,  and  perseverence,  goes 
steadily  forward  to  wealth  and  distinction.  Yet  even  he  finds  the 
void  of  his  mind  unsupplied  by  real  good.  He  is  rich,  and  great; 
but  not  happy.  That  enchanting  object,  happiness,  wrought  into 
such  elegance  of  form,  and  adorned  with  such  brilliant  colours,  has 
ever  fascinated  his  mind.  Lost  in  wonder  and  delight,  and  gazing 
with  an  eager  and  bewildered  eye,  he  never  considered,  that  in 
this  world  the  rainbow,  with  all  its  splendour,  v.as  only  painted  on 
a  cloud ;  and,  while  he  roves  from  field  to  field,  and  climbs  from 
one  height  to  another,  in  pursuit  of  the  fairy  vision,  is  astonished  to 
behold  it  still  retreat  before  him,  and  finally  vanish  for  ever. 

Were  I  to  ask  the  youths,  Avho  are  before  me,  what  are  their  de- 
signs, and  expectations,  concerning  their  future  life ;  and  write 
down  their  several  answers ;  what  a  vast  difference  would  ultimately 
be  found  between  those  answers,  and  the  events,  which  would 
actually  befal  them !  To  how  great  a  part  of  that  difference  would 
facts,  over  which  they  could  have  no  control,  give  birth !  How 
many  of  them  will  in  all  probability  be  less  prosperous,  rich,  and 
honourable,  than  they  now  intend :  how  many,  devoted  to  employ- 
ments, of  which  at  present  they  do  not  even  dream ;  in  circumstan- 
ces, of  which  they  never  entertained  even  a  thought ;  behind  those. 


SER.  XVI.]  THE  SOVEREIGNTY  OF  GOD.  373 

whom  they  expected  to  outrun ;  poor,  sick,  in  sorrow  or  in  the 
grave. 

3dly.  The  doctrine  is  further  evident  from  the  fact,  that  Life 
does  not  depend  upon  man. 

All  intend  to  live ;  and  feel  secure  of  many  years  :  but  how  often 
does  death  frustrate  this  intention,  and  dissolve  the  charm  of  this 
security !  How  many  leave  the  world  at  an  immature  age !  How 
many,  in  the  midst  of  bold  projects,  sanguine  desires,  and  strenu- 
ous exertions  !  How  many  asterisks  appear  with  a  melancholy  as- 
pect even  in  the  younger  classes  of  the  triennial  catalogue  :  mark- 
ing solemnly,  to  a  considerate  mind,  the  termination  of  parental 
hopes,  and  the  vanity  of  youthful  designs  !  Where  now  are  multi- 
tudes of  those,  wrho  a  little  while  since  lived,  and  studied,  and  wor- 
shipped, here,  with  fond  views  of  future  eminence  and  prosperity, 
and  with  as  fair  a  promise,  as  can  be  found,  of  future  success,  use- 
fulness, and  honour  ? 

As  we  are  unable  to  assure  ourselves  even  of  a  single  day  ;  much 
more,  of  a  long  life ;  it  is  plain,  that  our  eternal  state  lies  beyond 
our  control.  As  death  finds  us,  so  the  Judgment  will  certainly  find 
us.  He  therefore,  who  kills,  as  well  as  makes  alive,  at  his  pleasure, 
must  of  course  hold  in  his  hands,  only,  all  our  allotments,  which  lie 
beyond  the  grave. 

I  have  not  called  up  this  doctrine,  at  the  present  time,  for  the 
purpose  of  entering  into  any  of  those  metaphysical  disquisitions, 
which  restless  curiosity,  rather  than  sound  wisdom,  has  commonly 
founded  on  it ;  but  on  the  one  hand  to  give  it  its  proper  place  in 
this  system  of  discourses,  and  on  the  other  to  derive  from  it  several 
practical  observations,  which,  there  is  reason  to  hope,  may,  by  the 
blessing  of  GOD,  be  useful  to  those,  who  hear  me ;  especially  to 
those,  who  are  students  in  this  Seminary. 

REMARKS. 

1st.  You  see  here,  my  young  friends,  the  most  solid  reasons  for 
Gratitude  to  your  Creator. 

GOD,  only,  directed,  that  you  should  be  born  in  this  land,  and  in 
the  midst  of  peace,  plenty,  civilization,  freedom,  learning,  and  reli- 
gion ;  and  that  your  existence  should  not  commence  in  a  Tartarian 
forest,  or  an  African  waste.  GOD  alone  ordered,  that  you  should  be 
born  of  parents,  who  knew,  and  worshipped,  Him,  the  glorious,  and 
eternal  JEHOVAH  ;  and  not  of  parents,  who  bowed  before  the  Lama, 
or  the  ox,  an  image  of  brass  or  the  stock  of  a  tree.  In  the  book  of  his 
counsels,  your  names,  so  far  as  we  are  able  to  judge,  were  written 
in  the  fair  lines  of  mercy.  It  is  of  his  overflowing  goodness,  that 
you  are  now  here;  surrounded  with  privileges,  and  beset  with 
blessings ;  educated  to  knowledge,  usefulness,  and  piety,  and  pre- 
pared to  begin  an  endless  course  of  happiness  and  glory.  All  these 
delightful  things  have  been  poured  into  your  lap ;  and  have  come, 
unbidden,  to  solicit  your  acceptance.  If  these  blessings  awaken 

VOL.  I.  35 


274  THE  SOVEREIGNTY  OF   GOD.  [SER.  XVI 

not  gratitude  ;  it  cannot  be  awakened  by  blessings  in  the  present 
world.  If  they  are  not  thankfully  felt  by  you ;  it  is  because  you  know 
not  how  to  be  thankful.  Think  what  you  are,  and  where  your  are ; 
and  what,  and  where,  you  just  as  easily  might  have  been.  Remem- 
ber, that,  instead  of  cherishing  tender  affections,  imbibing  refined 
sentiments,  exploring  the  field  of  science,  and  assuming  the  name, 
and  character,  of  the  sons  of  GOD,  you  might  as  easily  have  been  do- 
zing in  the  smoke  of  a  wigwam,  brandishing  a  tomahawk,  or  danc- 
ing round  an  embowelled  captive  ;  or  that  you  might  yourselves 
have  been  embowelled  by  the  hand  of  superstition,  and  burnt  on  the 
altars  of  Moloch.  If  you  remember  these  things  ;  you  cannot  but 
call  to  mind,  also,  who  made  you  to  differ  from  the  miserable  beings, 
who  have  thus  lived,  and  died. 

2dly.  This  doctrine  forcibly  demands  of  you  moderate  desires, 
and  expectations. 

There  are  two  modes,  in  which  men  seek  happiness,  in  the  en- 
joyments of  the  present  world.  Most  persons  freely  indulge  their 
wishes  /  and  intend  to  find  objects  sufficient  in  number ,  and  value,  to 
satisfy  them.  A  few  aim  at  satisfaction  by  proportioning  their  de- 
sires to  the  number,  and  measure,  of  their  probable  gratifications. 
By  the  doctrine  of  the  text,  the  latter  method  is  stamped  with  the 
name  of  wisdom ;  and  on  the  former  is  inscribed  the  name  of  folly. 
Desires,  indulged,  grow  faster,  and  farther,  than  gratifications  ex- 
tend. Ungratified  desire  is  misery.  Expectations  eagerly  indulged, 
and  terminated  by  disappointment,  are  often  exquisite  misery.  But 
how  frequently  are  expectations  raised,  only  to  be  disappointed ; 
and  desires  let  loose,  only  to  terminate  in  distress !  The  child  pines 
for  a  toy :  the  moment  he  possesses  it,  he  throws  it  by,  and  cries 
for  another.  When  they  are  piled  up  in  heaps  around  him,  he 
looks  at  them  without  pleasure,  and  leaves  them  without  regret. 
He  knew  not,  that  all  the  good,  which  they  could  yield,  lay  in  ex- 
pectation ;  nor  that  his  wishes  for  more  would  increase  faster  than 
toys  could  be  multiplied ;  and  is  unhappy,  at  last,  for  the  same  rea- 
son, as  at  first :  his  wishes  are  ungratified.  Still  indulging  them, 
and  still  believing  that  the  gratification  of  them  will  furnish  the  en- 
joyment for  which  he  pines,  he  goes  on,  only  to  be  unhappy. 

Men  are  merely  taller  children.  Honour,  wealth,  and  splendour, 
are  the  toys,  for  which  grown  children  pine  ;  but  which,  however 
accumulated,  leave  them  still  disappointed,  and  unhappy.  GOD 
never  designed,  that  intelligent  beings  should  be  satisfied  with 
these  enjoyments.  By  his  wisdom  and  goodness,  they  were  form- 
ed to  derive  their  happiness  from  Virtue. 

Moderated  desires  constitute  a  character,  fitted  to  acquire  all  the 
good,  which  this  world  can  yield.  He,  who  is  prepared,  in  what- 
ever situation  he  is,  therewith  to  be  content,  has  learned  effectually 
the  science  of  being  happy ;  and  possesses  the  alchymic  stone, 
which  will  change  every  metal  into  gold.  Such  a  man  will  smile 
upon  a  stool ;  while  Alexander,  at  his  side,  sits  weeping  on  the 
throne  of  the  world. 


SER.  XVI.]  THE  SOVEREIGNTY  OF  GOD  275 

The  doctrine  of  the  text  teaches  you  irresistibly,  that,  since  you 
cannot  command  gratifications,  you  should  command  your  desires : 
and  that,  as  the  events  of  life  do  not  accord  with  your  wishes,  your 
wishes  should  accord  with  them.  Multiplied  enjoyments  fall  to 
but  few  men ;  and  are  no  more  rationally  expected  than  the  high- 
est prize  in  a  lottery.  But  a  well  regulated  mind,  a  dignified  inde- 
pendence of  the  world,  and  a  wise  preparation  to  possess  one's 
soul  in  patience,  whatever  circumstances  may  exist,  is  in  the  power 
of  every  man  ;  and  is  greater  wealth  than  that  of  both  Indies,  and 
greater  honour  than  Caesar  ever  acquired. 

3dly.  As  your  course,  and  your  success,  through  life,  are  not  un- 
der your  control j  you  are  strongly  urged  to  commit  yourselves  lu 
GOD,  who  can  control  both. 

That  you  cannot  direct  your  course  through  the  world ;  that 
your  best  concerted  plans  will  often  fail ;  that  your  sanguine  ex- 
pectations will  be  disappointed ;  and  that  your  fondest  worldly 
wishes  will  terminate  in  mortification ;  cannot  admit  of  a  momen- 
tary doubt.  That  GOD  can  direct  you ;  that  he  actually  controls 
all  your  concerns ;  and  that,  if  you  commit  yourselves  to  his  care, 
he  will  direct  you  kindly,  and  safely;  can  be  doubted  only  of 
choice.  Why,  then,  do  you  hesitate  to  yield  yourselves,  and  your 
interests,  to  the  guidance  of  your  Maker  ?  There  are  two  reasons, 
which  appear  especially  to  govern  mankind  in  this  important  con- 
cern :  they  do  not,  and  will  not,  realize  the  agency  of  GOD  in 
their  affairs ;  and  they  do  not  choose  to  have  them  directed  as  they 
imagine  he  will  direct  them.  The  former  is  the  result  of  stupidity ; 
the  Tatter,  of  impiety.  Both  are  foolish  in  the  extreme ;  and  not 
less  sinful  than  foolish. 

The  infinitely  wise,  great,  and  glorious,  Benefactor  of  the  uni- 
verse, has  offered  to  take  men  by  the  hand,  lead  them  through  the 
journey  of  life,  and  conduct  them  to  his  own  house  in  the  heavens. 
The  proof  of  his  sincerity  in  making  this  offer  has  been  already 
produced.  He  has  given  his  own  Son  to  live,  and  die,  and  rise, 
and  reign,  and  intercede,  for  our  race.  Herein  is  love,  if  there 
ever  was  love  ;  not  that  we  have  loved  him,  but  that  he  has  loved  us. 
That  he,  who  has  done  this,  should  not  be  sincere,  is  impossible. 
St.  Paul,  therefore,  triumphantly  asks,  what  none  can  answer:  He, 
that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all  things?  Trust,  then, 
his  word  with  undoubting  confidence ;  take  his  hand  with  humble 
gratitude ;  and  with  all  the  heart  obey  his  voice,  which  you  will 
every  where  hear,  saying,  this  is  the  way,  walk  ye  therein.  In 
sickness  and  in  health,  by  night  and  by  day,  at  home  and  in  crowds, 
he  will  watch  over  you  with  tenderness  inexpressible.  He  will 
make  you  lie  down  in  green  pastures  $  lead  you  beside  the  still  wa- 
ters ;  and  guide  you  in  paths  of  righteousness  ;  for  his  name^s  sake. 
He  will  prepare  a  table  before  you  in  the  presence  of  your  enemies  / 
and  cause  your  cup  to  run  over  with  blessings.  When  you  pass 


276  THE  SOVEREIGNTY  OF  GOD.  [SER.  XVL 

through  the  waters  of  affliction,  he  will  be  with  you;  and  through 
the  rivers,  they  shall  not  overflow  you.  When  you  walk  through  the 
Jire,  you  shall  not  be  burned ;  neither  shall  the  flame  kindle  on  you. 
From  their  native  heavens,  he  will  commission  those  charming  twin- 
sisters,  Goodness  and  Mercy,  to  descend,  and  follow  you  all  your 
days. 

But  if  you  wish  GOD  to  be  your  guide,  and  your  friend,  you  must 
conform  to  his  pleasure.  Certainly  you  cannot  wonder,  that  the 
infinitely  Wise  should  prefer  his  own  wisdom  to  yours ;  and  that 
he  should  choose  for  his  children  their  allotments,  rather  than  leave 
them  to  choose  for  themselves.  That  part  of  his  pleasure,  which 
you  are  to  obey,  is  all  summed  up  in  the  single  word,  Duty ;  and 
is  perfectly  disclosed  in  the  Scriptures.  The  whole  scheme  is  so 
formed,  as  to  be  plain,  easy,  profitable,  and  delightful ;  profitable 
in  hand ;  delightful  in  the  possession.  Every  part,  and  precept, 
of  the  whole,  is  calculated  for  this  end ;  and  will  make  you  only 
wise,  good,  and  happy. 

Life  has  been  often  styled  an  ocean ;  and  our  progress  through 
it,  a  voyage.  The  ocean  is  tempestuous  and  billowy,  overspread 
by  a  cloudy  sky,  and  fraught  beneath  with  shelves  and  quicksands. 
The  voyage  is  eventful  beyond  comprehension ;  and  at  the  same 
time,  full  of  uncertainty,  and  replete  with  danger.  Every  adven- 
turer needs  to  be  well  prepared  for  whatever  may  befal  him,  and 
well  secured  against  the  manifold  hazards  of  losing  his  course, 
sinking  in  the  abyss,  or  of  being  wrecked  against  the  shore. 

These  evils  have  existed  at  all  times.  The  present,  and  that 
part  of  the  past,  which  is  known  to  you  by  experience,  has  seen 
them  multiplied  beyond  example.  It  has  seen  the  ancient,  and 
acknowledged,  standards  of  thinking  violently  thrown  down.  Re- 
ligion, morals,  government,  and  the  estimate  formed  by  man  of 
crimes  and  virtues,  and  of  all  the  means  of  usefulness  and  enjoy- 
ment, have  been  questioned,  attacked,  and  in  various  places,  and 
with  respect  to  millions  of  the  human  race,  finally  overthrown.  A 
licentiousness  of  opinion,  and  conduct,  daring,  outrageous,  and 
rending  asunder  every  bond,  formed  by  GOD  or  man,  has  taken 
place  of  former  good  sense,  and  sound  morals ;  and  has  long 
threatened  the  destruction  of  human  good.  Industry,  cunning, 
and  fraud,  have  toiled  with  unrivalled  exertions,  to  convert  man 
into  a  savage,  and  the  world  into  a  desert.  A  wretched,  and 
hypocritical,  philanthropy,  also,  not  less  mischievous,  has  stalked 
forth  as  the  companion  of  these  ravagers :  a  philanthropy  born  in 
a  dream,  bred  in  a  novel,  and  living  only  in  professions.  This 
guardian  genius  of  human  interests,  this  friend  of  human  rights,  this 
redresser  of  human  wrongs,  is  yet  without  a  heart  to  feel,  and  with- 
out a  hand  to  bless.  But  she  is  well  furnished  with  lungs,  with 
eyes,  and  a  tongue.  She  can  talk,  and  sigh,  and  weep,  at  plea- 
sure ;  but  can  neither  pity,  nor  give.  The  objects  of  her  attach- 
ment are  either  knaves  and  villains  at  home,  or  unknown  sufferers, 


SER.  XVI.]  THE  SOVEREIGNTY  OF  GOD.  277 

beyond  her  reach  abroad.  To  the  former,  she  ministers  the  sword 
and  the  dagger,  that  they  may  fight  their  way  into  place,  and  power, 
and  profit.  At  the  latter,  she  only  looks  through  a  telescope  oi 
fancy,  as  an  astronomer  searches  for  stars,  invisible  to  the  eye. 
To  every  real  object  of  charity,  within  her  reach,  she  complacent- 
ly says,  Be  thou  waimed  j  and  be  thou  filled  j  depart  in  peace. 

By  the  daring  spirit,  the  vigorous  efforts,  and  the  ingenious  cun- 
ning, so  industriously  exerted  on  the  one  hand,  and  the  smooth  and 
gentle  benevolence,  so  softly  professed  on  the  other,  multitudes 
Have  been,  and  you  easily  may  be,  destroyed.    The  mischief  has  in- 
deed, been  met,  resisted,  and  overcome ;  but  it  has  the  heads,  and 
the  lives,  of  the  Hydra ;  and  its  wounds,  which  at  times  have  seem- 
ed deadly,  are  much  more  readily  healed,  than  any  good  man  could 
wish,  than  any  sober  man  could  expect.     Hope  not  to  escape  the 
assaults  of  this  enemy :  To  feel,  that  you  are  in  danger,  will  ever 
be  a  preparation  for  your  safety.     But  it  will  be  only  such  a  pre- 
paration ;  your  deliverance  must  ultimately,  and  only,  flow  from 
your  Maker.     Resolve,  then,  to  commit  yourselves  to  him,  with  a 
cordial  reliance  on  his  wisdom,  power,  and  protection.     Consider 
how  much  you  have  at  stake  ;  that  you  are  bound  to  eternity ;  that 
your  existence  will  be  immortal ;  and  that  you  will  either  rise  to 
endless  glory,  or  be  lost  in  absolute  perdition.    Heaven  is  your 
proper  home.     The  path,  which  I  have  recommended  to  you,  will 
conduct  you  safely,  and  certainly,  to  that  happy  world.      Fill  up 
life,  therefore,  with  obedience  to  GOD  ;  with  faith  in  the  Lord  Jesus 
Christ,  and  repentance  unto  life ;  the  obedience  to  the  two  great  com- 
mands of  the  Gospel ;  with  supreme  love  to  GOD,  and  universal 
good-will  to  men ;  the  obedience  to  the  two  great  commands  of  the 
law.     On  all  your  sincere  endeavours  to  honour  him,  and  befriend 
your  fellow-men,  he  will  smile  :    every  virtuous  attempt  he  will 
bless  :  every  act  of  obedience  he  will  reward.     Life  in  this  man- 
ner will  be  pleasant  amid  all  its  sorrows ;  and  beams  of  hope  will 
continually  shine  through  the  gloom,  by  which  it  is  so  often  over- 
cast.    Virtue,  the  seed  that  cannot  die,  planted  from  heaven,  and 
cultivated  by  the  divine  hand,  will  grow  up  in  your  hearts  with  in- 
creasing vigour,  and  blossom  in  your  lives  with  supernal  beauty. 
Your  path  will  be  that  of  the  just ;  and  will  gloriously  resemble  the 
dawning  light,  which  shines  brighter,  and  brighter,  to  the  perfect  day. 
Peace  will  take  you  by  the  hand,  and  offer  herself  as  the  constant 
and  delightful  companion  of  your  progress.     Hope  will  walk  be- 
fore you,  and  with  an  unerring  finger  point  out  your  course ;  and 
Joy,  at  the  end  of  the  journey,  will  open  her  arms  to  receive  you. 
You  will  wait  on  the  Lord,  and  renew  your  strength  ;  will  mount  up 
with  wings,  as  eagles  ;  will  run,  and  not  be  weary  ;  will  walk,  ana 
not  faint. 


SERMON  XVII. 

CREATION. AIR. STARRY  AND  SUPREME  HEAVENS. 

GENESIS  i.  1. — In  the  beginning  God  created  the  heaven  and  the  earth. 

IN  the  preceding  discourses  I  have  considered  the  existence 
and  perfections  of  God  ;  .his  decrees,  or  that  pleasure,  or  choice,  with 
which  he  willed  the  existence  of  all  things  ;  and  the  sovereignty  with 
which  he  disposes  of  them.  The  next  subject  in  such  a  system  of 
discourses  is  the  Works  of  God  ;  which  are  no  other  than  the  execu- 
tion of  that  pleasure.  These  are  generally  and  justly  distributed 
under  two  great  heads,  Creation  and  Providence.  Under  these 
heads  I  propose  to  consider  them. 

In  the  text  it  is  asserted,  that,  In  the  beginning,  God  created  the 
heaven  and  the  earth.  The  phrase,  In  the  beginning,  is  universally 
expressive,  in  the  Scriptures,  of  the  commencement  of  created,  or 
finite  existence.  Whether  it  is  intended  to  be  applied  in  the  pre- 
sent case  to  both  the  heavens  and  the  earth,  with  exactly  the 
same  meaning,  is  uncertain ;  as  will  be  evident  from  the  proper  im- 
port of  this  phraseology.  The  word,  created,  denotes,  brought  into 
existence.  The  heaven  and  the  earth,  is  a  Jewish  phrase,  denoting 
the  Universe  and  all  things  which  it  contains.  As  some  of  these 
things,  particularly  the  souls  of  men,  were  not  created  at  the  same 
time  with  the  earth,  it  is  evident,  that  the  phrase,  in  the  beginning, 
cannot  be  particularly,  and  strictly  applied  to  every  created  being. 

In  the  text,  thus  explained,  the  following  doctrine  is  evidently 
asserted ; 

THAT  ALL  THINGS  WERE  BROUGHT  INTO  EXISTENCE  BY  GOD. 

The  truth  of  this  doctrine  has  been  already  sufficiently  evinced 
in  the  two  first  of  these  discourses ;  so  far  as  arguments  from  Rea- 
son are  concerned.  That  it  is  the  real  doctrine  of  the  text ;  and 
that  the  word,  created,  does  not  mean  merely  moulded,  or  fashioned ', 
is  completely  evident  from  the  explanation  of  Moses  himself;  who 
undoubtedly  will  be  allowed  to  be  his  own  Commentator.  In 
Gen.  ii.  3,  he  says,  And  God  blessed  the  seventh  day,  and  sanctified 
it :  because  that  in  it  he  had  rested  from  all  his  work,  which  God 
treated  and  made.  In  the  original  language  it  is,  which  God  cre- 
ated, to  make;  that  is,  which  he  created  or  brought  into  being, 
first ;  and  made  or  fashioned  afterwards,  into  all  the  innumerable 
forms  and  beings,  with  which  the  Universe  is,  in  a  sense  endlessly, 
replenished. 

This  truth  has  by  various  persons,  of  no  small  note  in  the  world, 
as  men  of  science,  been  called  in  question.      It  seems  so  evident 


SER.XVIL]  HEAVENS.  279 

that  all  things,  which  do  not  involve  a  contradiction,  are  possible 
with  the  Omnipotent  God ;  that  a  sober  man  can  scarcely  fail  to 
wonder,  how  these  persons  can  hesitate  to  believe,  that  the  act  of 
creating  or  giving  being,  is  within  the  limits  of  his  power.  The 
acts  of  preserving  and  governing  the  universe,  also  seem  to  be 
equally  evidential  of  Omnipotence,  and  equally  to  demand  its  ex- 
ertions. I  cannot  easily  conceive  how  any  man  can  admit,  that 
God  governs  the  Universe,  and  doubt  whether  he  brought,  or  was 
able  to  bring,  it  into  being.  At  the  same  time,  the  several  modes, 
adopted  by  these  very  men  to  account  either  for  the  existence, 
preservation,  or  government,  of  all  things,  are  attended  with  in- 
comparably more  difficulty:  being  indeed  palpable  absurdities, 
and  involving  evident  contradictions.  This,  it  is  believed,  has 
been  proved  in  a  former  discourse.* 

But  the  formation  of  the  human  Soul,  is  itself  a  continual  exhi- 
bition of  creating  power.  It  is,  unquestionably,  as  difficult  to  cre- 
ate Minds,  as  to  create  Matter.  But  that  God  creates  Minds  is  cer 
tain ;  because  Matter,  being  unintelligent,  cannot  communicate  in- 
telligence ,  and  therefore,  oven  if  admitted  to  possess  active  power, 
cannot  bring  into  existence  a  Mind.  Nor  ought  it  to  be  forgotten, 
that  this  opinion  rests  upon  no  evidence.  On  the  contrary,  it  is  a 
doubt,  or  denial,  gratuitously  assumed.  The  abettor  of  it  merely 
doubts,  or  denies,  the  fact,  that  God  created  all  things ;  and  to 
justify  himself,  alleges,  that  he  cannot  conceive  such  an  act  to  be 
possible.  But  he  ought  to  show,  that  he  does  see  it  to  be  impossible. 
That  he  cannot  discern  what  Omnipotence  can  do,  any  farther 
than  God  discloses  it,  either  by  his  acts,  or  his  declarations,  is 
very  obvious ;  but  that  this  ignorance  should  be  a  foundation  of 
doubt  to  himself;  or  of  conviction,  or  even  of  attention,  to  others; 
is,  I  think,  explicable  only  by  the  supposition  of  extreme  folly  in 
either  case. 

As  this  amazing  Work  is  in  the  text  divided  into  two  great  parts; 
the  Heavens,  and  the  Earth;  I  shall  adopt  this  natural,  and  perti- 
nent, division  in  my  discourses  ;  I  shall  begin  my  consideration  of 
it  with  the  subject,  mentioned  first  in  the  text,  viz.  the  Heaven. 

The  word  Heaven,  in  the  text,  is  used  to  denote  what  is  else- 
where called  the  Heavens  ;  as  is  evident  from  the  first  verse  of  the 
following  chapter ;  in  which  it  is  said,  with  a  reference  to  exactly 
the  same  subject,  Thus  the  heavens  and  the  earth  were  finished,  and 
all  the  host  of  them.  As  the  term  is  variously  applied  in  the 
Scriptures  ;  it  will  be  proper  in  this  place  to  mention  the  objects, 
to  which  this  application  is  made.  In  the  first  place,  Heaven,  or 
Heavens,  (for  the  word  is  used  indifferently  in  either  the  singular  or 
plural  number)  is  applied  to  God.  Until  thou  know,  that  the  Hea- 
vens do  rule.  Dan.  iv.  26. 

2dly.  To  Angels.  The  heavens  are  not  clean  in  his  sight.  Job 
xv.  15. 

See  Sermon  II. 


280  HEAVENS.  [SER.  XVII, 

3d\y.  To  the  church.     There  was  war  in  heaven.     Rev.  xii.  7. 

4thly.  To  a  great  height.   Cities  walled  up  to  heaven.  Deut.  i.  28. 

5thly.  To  distinguished  glory.  How  art  thou  fallen  from  hea- 
ven, 0  Lucifer,  son  of  the  morning!  Isai.  xiv.  12. 

All  these  are  plainly  figurative  senses  of  this  word.  In  a  literal 
sense,  it  seems  to  have  been  used  by  the  Jews  to  denote, 

1  st.  The  Air.  As  when  the  Scriptural  writers  speak  of  the  dew, 
winds,  and  fowls,  of  heaven. 

2dly.  The  Firmament,  or  expansion  over  our  heads.  Thus  it  is 
said  in  the  context,  verse  17,  God  set  them,  that  is,  the  sun,  moon, 
and  stars,  in  the  firmament  of  heaven  to  give  light  upon  the  earth. 

3dly.  The  supreme  Heaven;  styled  also  the  Heaven  of  Heavens. 
Behold  the  Heaven,  and  the  Heaven  of  Heavens,  is  the  Lord's. 
Deut.  x.  14.  God  also  is  styled  the  God  of  Heaven;  and  St.  John 
beheld  a  door  opened  in  Heaven,  and  was  directed  by  a  voice  to  go 
up  thither;  and  was  immediately  carried  in  the  spirit  before  the 
throne  of  God. 

From  these,  and  many  other  passages,  it  is  evident,  that  the 
Jews  acknowledged  three  heavens  ;  and  considered  all  things,  be- 
side the  earth  and  that  which  it  contains,  and  the  world  of  punish- 
ment, as  being  included  under  the  word,  heaven.  As  this  is  the 
common  language  of  Scripture,  I  shall  consider  the  subject  in  the 
same  manner,  and  in  the  order  already  specified. 

I.  The  Air,  or  Atmosphere,  by  which  the  earth  is  surrounded,  is 
replete  with  wonderful  displays  of  the  power  and  wisdom  of  God. 

Particularly  it  has  ever  engaged  the  attention  of  wise  and  ob- 
servant men,  and  merits  our  own  attention : 

1st.  As  it  is  the  immediate  mean  of  life  to  mankind,  and  to  the 
animal  and  vegetable  kingdoms. 

The  nature  of  life,  and  the  manner  in  which  it  is  maintained,  are 
both  very  imperfectly  understood ;  nor  will  it  be  expected  from 
me,  that  I  should  here  attempt  to  give  an  account  of  such  discove- 
ries, as  have  been  made  by  inquisitive  men  concerning  these  mys- 
terious subjects.     The  remarks  of  a  Minister  of  the  Gospel,  and 
not  those  of  an  Anatomist,  the  views  of  common  sense,  and  not 
those  of  chymical,  or  medical  science,  will  be  expected  in  the  pre- 
sent discussion.     All  men  know,  that  living  beings  depend,  in  this 
world,  for  the  continuance  of  life,  on  respiration  ;  and  that  the  me- 
dium of  respiration  is  Air.     Among  the  wonders,  which  pertain  to 
this  subject,  this  is  one  ;  that,  although  the  Air  is  a  compound  sub- 
stance, made  up  of  very  diverse  materials,  one  of  them  noxious, 
and  a  second  by  itself  perfectly  unproductive  of  life ;  yet  these 
are  so  blended  with  the  third,  in  which  alone  the  power  of  main- 
taining life  resides,  that  in  their  combination  they  are  better  fitted 
to  continue  life,  than  even  the  life-giving  principle  would  be,  if  it 
existed  pure  and  unmixed.     Another  is,  that  this  combination  i>> 
maintained  in  such  a  manner,  that  the  proportional  quantities  ol 
these  materials  are  at  all  times  substantially,  if  not  exactly,  the 


SER.  XVII.]  HEAVENS.  281 

same.  When  we  consider  the  innumerable  revolutions,  of  which 
the  Air  is  the  subject,  and  the  perpetual  fluctuations;  it  seems 
scarcely  less  than  a  miracle,  that  this  equability,  so  necessary  for 
the  continuance  of  life,  should  be  always,  and  every  where,  pre- 
served. Nothing  less  than  the  wisdom  of  God  could  have  contri- 
ved the  means,  by  which  this  fact  is  accomplished. 

2dly.  As  it  is  the  great  instrument  of  dissolution. 

This  world  is  formed  to  be  a  theatre  of  successive  existence. 
The  beings  which  exist  in  it,  are  intended  to  fulfil  the  end,  for  which 
they  exist,  and  then  to  leave  the  stage  vacant  to  those,  who  suc- 
ceed them.  Of  course  they  dissolve  ;  and  return  to  their  original 
dust.  Of  this  dissolution,  Air  is  acknowledged  by  Philosophers  to 
be  the  primary  means.  If  we  had  never  been  witnesses  of  the 
fact;  few  things  could  seem  more  strange  and  improbable  to  us, 
than  that  the  same  element  should  be,  at  once,  the  chief  means  of 
preserving  life,  and  the  chief  means  of  dissolution ;  and  that  both 
these  processes  should,  without  any  confusion,  go  on  from  age  to 
age  in  perfect  harmony,  and  as  indispensable  parts  of  a  complete 
system. 

3dly.  As  it  is  a  principal  mean  of  heat  and  cold. 

These  great  effects  are  both  produced  by  different  operations  of 
the  same  element,  hitherto  inexplicably  mysterious,  but  without  any 
discord  or  confusion.  The  manner,  in  which  Air  withdraws  heat 
from  other  objects,  and  again  gives  it  out  to  those  objects,  must  be 
confessed,  familiar  as  the  fact  is,  to  be  eminently  wonderful :  while, 
at  the  same  time,  the  operation  is  absolutely  necessary.  On  it, 
depends  a  great  part  of  the  activity,  comfort,  and 'usefulness,  of 
mankind.  From  it,  spring  in  a  great  degree,  those  changes  of  the 
seasons,  those  varieties  of  temperature,  which  are  so  pleasing,  ne- 
cessary, and  useful,  to  the  world.  In  a  word,  from  this  source,  in 
a  great  measure,  arise  the  growth  and  perfection  of  the  vegetable 
world,  the  existence  of  a  great  part  of  the  comforts  and  necessa- 
ries of  life,  and  apparently  the  continuance  of  our  being. 

4thly.  As  it  is  the  medium,  by  which  are  conveyed  to  us  rain,  dew, 
hail,  and  snow  ;  and,  as  it  is,  also,  the  source  of  drought,  in  its  va- 
rious degrees. 

The  attraction  between  air  and  vapour,  existing  in  such  a  man- 
ner as  to  diffuse  the  vapour,  in  a  sense  equably,  throughout  the 
lower  regions  of  the  atmosphere,  seems  to  be  indispensable  to  that 
great  and  mysterious  process  in  the  natural  world,  which  is  called 
evaporation.  Every  person  knows,  that  without  this  process,  rain 
and  dew,  snow  and  hail,  could  not  exist ;  and  that  without  these 
there  could  be  neither  vegetation,  food,  raiment,  nor  even  existence, 
to  mankind.  At  the  same  time,  by  a  mysterious  process  of  nature, 
respecting,  especially,  a  peculiar  state  of  the  Atmosphere,  the  sea- 
sons become  dry;  the  rain,  in  the  emphatical  language  of  the 
Scriptures,  is  changed  into  powder  and  dust ;  the  heavens  are  as 
brass  over  our  heads  ;  and  the  earth  as  iron  under  our  feet.  Drought 

VOL.  I.  36 


282  HEAVENS.  [SER.  XVII 

and  famine  then  spread  their  baleful  influence  over  the  world ;  and 
mankind  are  compelled  by  thousands  to  the  grave. 

5thly.  As  it  is  eminently  the  source  of  health  and  sickness. 

Among  the  various  exhalations,  accomplished  on  the  surface  ol 
the  earth  by  means  of  the  Atmosphere,  there  are  many,  which  are 
impure,  noxious,  and  fraught  with  poison  and  death.  Of  this  na- 
ture, in  an  eminent  degree,  is  that  suffocating  vapour,  conveyed 
over  the  deserts  of  Nubia  in  the  fatal  blast,  which  is  called  the  Si- 
moon. Of  a  similar  nature,  are  numerous  other  exhalations  ;  not 
so  immediately,  but  often  more  extensively,  destructive,  to  human 
life  ;  which  arise  from  marshes,  ponds,  and  other  stagnations  of 
water  ;  as  well  as  many  more,  ascending  from  decayed  vegetables, 
and  other  masses  of  putrefaction.  All  these,  but  for  the  Atmos- 
phere,  would  be  confined  to  the  surface ;  and  fail  of  their  malig- 
nant influence  on  human  life.  At  the  same  time.  Air  is  the  great 
source  of  health  ;  and,  wherever  it  passes  freely,  contributes  per- 
haps to  the  preservation,  or  restoration,  of  this  essential  blessing. 
In  its  purest  state,  it  seems,  in  the  ordinary  circumstances  of  man, 
to  promote  health  only  ;  and  often  restores  such  as  are  languishing 
and  decayed,  more  than  all  other  causes  united. 

Gthly.  As  it  is  the  seat,  and  in  an  important  sense,  the  cause,  of 
many  highly  magnificent  displays  of  divine  workmanship. 

Storms,  clouds,  thunder,  lightning,  combustion,  volcanoes,  earth- 
quakes, the  magnificent  rainbow,  and  the  delightful  breeze,  are  all 
dependent  on  air  for  their  existence.  All  of  them,  also,  are  deep- 
ly interesting  to  man  in  many  ways.  Besides  their  obvious  influ- 
ence in  promoting  our  daily  health  and  comfort,  our  frequent  de- 
light and  sorrow,  the  continuance  of  our  life,  and  the  arrival  of 
death,  they  are  in  no  small  degree  interesting  to  us,  as  displays  of 
the  divine  presence  and  character,  eminently  beautiful,  various, 
awful,  and  majestic,  and  productive  of  important  and  extensive 
moral  influence  on  mankind. 

7thly.  As  it  is  in  many  respects  an  important  aid  to  Vision. 

No  small  part  of  the  beautiful,  majestic,  and  interesting  scenes 
of  nature  depend,  for  their  peculiar  appearance,  upon  the  atmos- 
phere. Such,  in  an  eminent  manner,  is  the  twilight,  which  so  use- 
fully and  beautifully  returns,  every  morning  and  every  evening. 
Such,  also,  is  the  sky,  or  firmament ;  that  magnificent,  azure  con- 
cave, which  apparently  bends  in  so  glorious  a  manner  over  this 
great  world.  Such,  also,  are  all  those  scenes,  in  which  the  refrac- 
tion of  light  is  concerned.  Without  the  aid  of  the  Atmosphere, 
none  of  these  things  would  appear  to  us  at  all. 

These  summary  hints  will  be  sufficient  to  exhibit  the  importance 
of  this  wonderful  subject,  so  far  as  is  necessary  for  the  present  de- 
sign. I  proceed  therefore  to  observe, 

II.  That  the  Starry  heaven  is  a  still  more  wonderful,  and  mag- 
nificent, part  of  the  Creation  of  God. 

To  the  most  uninstructed  mind,  and  the  most  vulgar  eye,  the  firm- 


SER.  XVII.]  HEAVENS.  283 

amcnt,  with  the  innumerable  and  glorious  bodies  which  it  con- 
tains, has  ever  been  far  the  most  wonderful  part  of  the  visible  cre- 
ation :  while  minds  of  superior  intelligence,  especially  when  the 
subjects  of  piety,  have  ever  regarded  this  amazing  scene  with 
study,  admiration,  and  awe,  as  pre-eminently  displaying  the  wisdom 
and  greatness  of  God.  When,  says  David,  I  consider  the  heavens, 
the  work  of  thy  finger,  the  moon,  and  the  stars,  which  thou  hast  or- 
dained ;  Lord!  what  is  man,  that  thou  art  mindful  of  him  ;  or  the 
son  of  man,  that  thou  visitest  him  ? 

Of  all  material  objects,  the  Sun  is  beyond  measure  the  most  glo- 
rious and  magnificent,  and  the  noblest  emblem  of  its  Creator.  This 
great  world  of  light  is,  beyond  every  thing  else,  the  most  perfect 
symbol  of  the  exaltation,  unchangeableness,  perpetuity,  life-giving 
power,  benevolent  influence,  omnipresence,  omniscience,  dominion, 
and  greatness,  of  God. 

The  Moon,  a  softer,  but  not  less  beautiful,  object,  returns,  and 
communicates  to  mankind,  the  light  of  the  Sun  in  a  gentle  and  de- 
lightful manner,  exactly  suited  to  the  strength  of  the  human  eye : 
an  illustrious  and  most  beautiful  emblem,  in  this  and  several  other 
respects,  of  the  divine  REDEEMER  of  mankind ;  who,  softening  the 
splendour  of  the  Godhead,  brings  it  to  the  eye  of  the  understand- 
ing, in  a  manner  fitted  to  the  strength  of  the  mind  ;  so  that  without 
being  overwhelmed,  or  distressed,  it  can  thus  behold  the  light  of 
the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 

The  Stars,  also,  by  their  endless  multitude,  and  their  unceasing 
variety  and  beauty,  with  which  they  every  where  replenish  the  vast 
expansion,  astonish,  and  delight,  the  mind,  while  they  manifest  the 
greatness  and  wisdom  of  Jehovah.  No  stronger  proof  can  be  given 
of  the  nature,  or  degree,  of  the  impressions,  with  which  these  mar- 
vellous objects  have  affected  the  mind  of  man,  than  the  fact,  that 
in  very  early  ages  of  the  world  they  began,  and  through  every  suc- 
ceeding period  have  continued,  to  be,  objects  of  religious  adoration ; 
and  by  a  great  proportion  of  our  race,  have  been  directly  acknow- 
ledged as  Gods. 

Such  have  been  the  views,  formed  by  the  human  mind,  with  the 
mere  light  of  uninstructed  reason,  concerning  this  glorious  part  of 
the  Creation.  But,  when  the  eye  is  permitted  to  look  out  of  the 
window  of  Science  into  this  vast  field,  it  assumes  an  entirely  new, 
and  immensely  nobler,  character.  Instead  of  a  great  and  splen- 
did luminary,  hung  up  in  the  heavens  to  communicate  light,  and 
warmth,  to  this  world,  and  to  measure  the  returns  of  day  and  night 
to  its  inhabitants,  the  Sun  is  seen  by  the  eye  of  the  Astronomer 
to  be  a  vast  world  of  itself;  possessed  of  the  wonderful  power  of 
emitting  this  equally  wonderful  element  in  immeasurable  quantities 
to  immeasurable  distances ;  and  the  centre  of  many  other  worlds, 
which  receive  from  this,  their  light  and  warmth,  their  motion,  re- 
gularity, and  harmony.  To  the  same  eye,  the  planets  no  longer 
appear  as  gems  of  inherent  and  immortal  lustre,  adorning  the  con- 


284  HEAVENS.  [SER.  XVII. 

cave  with  unrivalled  elegance  and  beauty ;  but  as  vast  worlds,  re- 
sembling this  globe  in  their  various  affections,  and  moving  round 
the  Sun  with  a  rapid,  regular,  and  mysterious  circuit ;  surrounded 
by  other  inferior  worlds,  by  which  they  are  wonderfully  beautified 
and  adorned;  and  inhabited,  in  all  probability,  by  endless  multi- 
tudes of  beings,  rational  and  immortal.  Of  these  inferior  worlds, 
the  Moon  is  one  ;  and  to  us,  far  the  most  interesting.  How  many 
important  purposes,  which  are  known,  does  this  beautiful  attendant 
of  our  earth  continually  accomplish !  How  many  more,  in  all  pro- 
bability, which  are  hitherto  unknown,  and  which  hereafter  may  be 
extensively  disclosed  to  more  enlightened,  virtuous,  and  happy 
generations  of  men.  At  the  same  time,  it  is  most  rationally  con- 
cluded, that  Intelligent  beings  in  great  multitudes  inhabit  her  lucid 
regions,  beings  probably  far  better  and  happier  than  ourselves. 

The  Comets,  of  which  the  number  already  discovered  is  very 
great,  are  still  more  extraordinary  parts  of  this  amazing  work. 
Man  no  longer  beholds  them  as  occasional  and  flaming  meteors, 
wandering  through  the  sky  as  mere  omens  to  the  human  race  of 
convulsions,  famines,  and  pestilences ;  but  sees  them,  with  unques- 
tionable certainty,  to  be  worlds,  which,  like  the  planets,  regularly 
move  round  the  Sun  in  orbits  of  extreme  eccentricity  and  incon- 
ceivable extent. 

Concerning  the  Stars  our  views  have  undergone  a  still  greater 
change.  The  mind  no  more  regards  them  as  feeble  but  beautiful 
tapers,  twinkling,  merely  for  the  gratification  of  mankind,  with  an 
innate  and  perpetual  lustre.  On  the  contrary,  they  are  known, 
Avith  absolute  certainty,  to  be  universally  Suns,  resembling  our 
own ;  and  apparently  so  much  less,  only  because  they  are  removed 
to  a  distance  incomprehensibly  greater.  The  same  science,  which 
has  detected  their  nature,  size,  and  distance,  has  also  to  a  great 
extent  disclosed  their  numbers.  Instead  of  the  comparatively  small 
collection,  visible  to  the  naked  eye  in  any  given  night,  they  are 
proved  to  be  in  a  sense  innumerable,  and  to  fill  with  an  immense 
army  the  immeasurable  fields  of  Ether. 

It  cannot  be  rationally  believed,  that  worlds  so  great  and  glori- 
ous, as  the  Sun,  were  made  in  vain.  Yet  of  the  endless  millions  of 
stars,  less  than  three  thousand  have  been  seen  by  the  naked  eye  ot 
man;  and,  till  within  a  few  years,  all  the  vast  multitudes,  which 
have  been  since  discovered,  had  been  secreted  from  every  inhabit- 
ant of  this  globe.  Herschell  first  detected  almost  all,  which  are 
now  known,  or  have  ever  been  visible  to  the  human  eye.  So  far 
as  mankind  are  concerned,  then,  the  stars,  ever  since  the  Creation, 
have,  in  far  the  greatest  number  of  instances,  existed  in  vain.  Of 
course,  they  were  formed  for  other  purposes,  than  any,  in  which 
we  can  be  directly  concerned.  But  for  what  purposes  can  we 
suppose  such  worlds  of  light  were  created?  The  only  rational 
answer  is,  They  were  formed  for  the  same  purposes,  which  are 
accomplished  by  our  own  Sun ;  to  give  light,  and  motion,  and  life, 


SER.  XVII.]  HEAVENS.  285 

and  cdmfort,  to  systems  of  worlds,  of  which  each  star  severally,  is 
the  common  centre.  Such  worlds,  therefore,  are  with  the  highest 
reason  supposed  to  exist ;  and  to  be,  like  the  earth,  the  residence 
of  Intelligent  beings,  of  incalculable  numbers,  and  endless  diver- 
sities of  character ;  all  supported,  governed,  and  blessed,  as  the 
worlds,  which  they  inhabit,  are  sustained,  regulated,  and  moved, 
by  the  hand  of  that  Almighty  Being,  who  created  them,  and  whose 
kingdom  ruleth  over  all.  Thus  the  universe  is  the  immense  and 
glorious  empire  of  JEHOVAH  ;  an  empire  formed  of  Suns  and  sys- 
tems ;  the  families,  cities,  and  provinces,  of  the  vast  kingdom,  ruled 
by  him,  who  telleth  the  number  of  the  Stars,  and  calleth  them  all  by 
their  names. 

III.  The  Heaven  of  Heavens  is  a  still  more  edifying  object  of 
our  attention. 

On  this  sublime  subject  I  shall  discourse  only  in  a  very  summary 
manner,  at  the  present  time,  as  I  expect,  God  willing,  to  consider 
it  more  extensively  at  a  future  period. 

The  high  superiority  of  this  happy  and  glorious  world  is  strong- 
ly marked  in  the  Scriptures,  whence  alone  we  derive  any  know- 
ledge of  it,  by  that  peculiar  epithet,  The  Heaven  of  Heavens.  As 
the  God  of  Gods  is  distinguished  by  this  phrase  above  all  other 
Gods,  so  the  Heaven  of  Heavens  is,  in  a  manner  indefinitely  similar, 
intentionally  exhibited  as  wholly  superior  to  all  other  Heavens.  In 
the  same  Scriptures,  we  are  taught,  that  this  glorious  world  is  the 
house  of  God  ;  or  the  peculiar  and  favourite  place  of  his  residence ; 
the  place,  where  those  manifestations  of  himself  are  seen,  which  he 
is  pleased  to  make,  as  the  most  especial  displays  of  his  presence 
and  character.  Present  in  all  other  places,  he  is  peculiarly  pre- 
sent here. 

It  is  also,  as  we  are  further  informed  by  the  same  Scriptures,  the 
throne  of  God;  the  seat  of  universal  and  endless  dominion;  where 
the  divine  authority  is  peculiarly  exercised,  and  made  known,  and 
the  splendour  of  the  divine  government  exhibited  with  singular  ef- 
fulgence and  glory. 

It  is  the  residence  of  his  most  favoured  creatures  ;  of  the  saints, 
who  are  redeemed  by  the  blood  of  his  Son ;  and  of  the  Jlngels, 
who,  innumerable  in  multitude,  stand  round  about  his  throne. 

It  is  the  everlasting  seat  of  consummate  holiness,  or  virtue  ;  where 
that  divine  principle  shines  without  alloy,  flourishes  in  immortal 
youth,  and  reigns,  and  triumphs,  with  eternal  glory. 

It  is  the  place,  in  which  are  seen  all  the  Jlnishings  of  divine  work- 
manship :  and  in  which  the  beauty  and  greatness  of  the  Infinite 
Mind,  and  the  endless  diversities'  of  Omniscient  skill,  appear  in  all 
their  most  exquisite  forms,  and  in  the  last  degrees  of  refinement 
and  perfection. 

It  is  the  centre  of  all  divine  communications;  the  city,  in  which 
all  the  paths  of  Providence  terminate ;  the  ocean,  from  which  all 
the  streams  of  infinite  wisdom  and  goodness  proceed,  and  into 
which  they  return,  to  flow  again,  and  for  ever. 


286  HLAVENS.  [SER.  XVII. 

It  is  the  theatre,  in  which  an  eternal  providence  of  progressive 
knowledge,  power,  and  love,  rendered  daily  more  and  more  beauti- 
ful and  amiable,  wonderful  and  majestic,  is  begun,  and  carried  on 
through  ages,  which  will  never  approach  towards  an  end. 

It  is  the  place,  where  all  the  works  of  God  are  studied,  and  under- 
stood, through  an  eternal  progress  of  knowledge  $  where  all  the  di- 
versities of  virtuous  Intelligence,  all  the  forms  and  hues  of  Moral 
Beauty,  brighten  in  an  unceasing  gradation  ;  and  where  gratitude, 
love,  enjoyment,  and  praise,  resound  day  and  night,  in  a  more  and 
more  perfect  harmony  throughout  the  immense  of  duration. 

Thus  have  I  finished  the  observations,  which  I  designed  to  make 
on  this  subject ;  and  shall  now  conclude  the  discourse  with  some 
practical 

REMARKS. 

1st.  With  what  entire  propriety  is  God  exhibited  in  the  very  first 
verse  of  the  Scriptures,  as  the  Creator  of  all  things! 

This  verse  may  be  regarded  as  an  introduction,  or  preface,  to 
the  whole  Bible,  and  to  the  system  of  doctrines  which  it  contains. 
Accordingly  it  announces  to  us  in  few  and  simple,  but  those  most 
sublime  and  affecting,  terms,  the  two  great  subjects,  about  which 
the  Bible  and  its  doctrines  are  employed :  God,  and  his  immense 
kingdom.  Him  it  exhibits  to  us  in  the  character  of  Creator,  and 
all  things  else  as  created  by  him. 

On  the  act  of  creating  is  founded  a  great  part  of  that  character, 
in  which  especially  he  calls  for  the  obedience  of  Intelligent  be- 
ings. As  the  Creator  of  the  Universe,  he  appears  irresistibly  to 
every  eye,  as  a  being  possessed  of  infinite  power,  wisdom,  and 
greatness ;  and  therefore  able  to  preserve,  and  govern,  the  vast 
work,  which  he  was  thus  able  to  make  ;  of  power,  which  nothing 
can  resist,  or  escape ;  of  wisdom,  which  nothing  can  circumvent, 
or  elude ;  and  of  greatness,  with  which  nothing  can  be  compared. 
As  the  Creator  of  the  Universe,  he  is  exhibited  as  the  absolute 
Proprietor  of  the  work,  which  he  has  made.  Creation  is  the  highest 
ground  of  property,  which  can  exist.  All  is  his  ;  and  his,  in  a 
sense  superior  to  that,  in  which  any  thing  can  be  ours.  All,  there- 
fore, is  rightfully  required  to  be  employed  supremely  and  solely  in 
his  service,  for  his  purposes,  and  according  to  his  pleasure. 

Intelligent  creatures,  particularly,  have  no  property  in  any  thing, 
except  as  he  has  given  it ;  and  on  no  terms,  and  for  no  uses,  be- 
side those  which  he  has  established.  They  themselves  are  as  ab- 
solutely his  property,  as  any  thing  which  he  has  made.  Their  fa- 
culties, and  their  time,  are  as  truly  his :  for  they  were  made  by 
him,  and  therefore  are  not  their  own.  Of  course,  they  are  justly 
required  by  him,  and  ought  to  be  devoted  by  themselves,  to  what- 
ever services  he  is  pleased  to  enjoin.  Of  course,  also,  to  refuse, 
or  neglect,  to  render  to  him  themselves,  and  whatever  they  do,  or 
possess,  is  plain  and  gross  injustice,  and  refusing,  or  neglecting  to 
render  to  God  the  things  which  are  God^s. 


SER.  XVII.]  HEAVENS.  5,37 

By  his  character  of  Creator,  also,  they  are  called  upon,  in  the 
most  solemn  and  affecting  manner,  to  regard  him  with  unceasing 
admiration,  reverence,  and  awe.  There  is  something  singularly 
awful,  something  singularly  fitted  to  inspire  profound  reverence,  in 
the  character  of  God,  as  our  Creator  ;  in  the  consideration  of  him, 
as  the  Being,  by  whom  we  were  made.  On  this  Being,  we  cannot 
but  feel,  if  we  feel  at  all,  that,  as  we  derived  our  existence  from 
him,  so  we  absolutely  depend  for  our  continuance  in  being,  and  for 
all  which  can  render  that  being  comfortable  or  desirable.  In  this 
view,  we  can  scarcely  fail  to  realize,  that  we  are  nothing,  and  that 
He  is  all. 

At  the  same  time,  the  amazing  nature  of  the  works  themselves, 
their  number,  their  variety,  their  beauty,  their  grandeur,  their  mag- 
nificence, the  glory  of  the  end  for  which  they  are  made,  and  the 
astonishing  fitness  of  the  means  by  which  it  is  accomplished,  ne- 
cessarily excite  in  every  sober  and  contemplative  mind  the  highest 
possible  admiration  ;  an  admiration,  which  will  continue,  and  in- 
crease, for  ever. 

2dly.  With  what  reason  does  God,  as  the  Creator  of  all  things, 
claim  the  entire  Confidence  of  his  creatures  ? 

He,  who  is  the  Author  of  the  Creation,  can  do  all  things  ;  is 
every  where  ;  knows  every  thing  ;  and  controls  the  Universe  with 
an  absolute  and  irresistible  dominion.  He,  who  has  made  such 
various,  rich,  and  abundant  provision  for  the  wants  of  his  crea- 
tures, can  provide  for  all  their  wants.  He,  who  was  willing  to 
provide  in  the  bountiful  manner,  which  we  actually  see  existing,  is 
reasonably  argued,  and  expected,  to  provide  all  other  things, 
which  are  either  necessary  or  useful.  If  they  please  him,  he  can- 
not but  be  expected  to  give  to  them  freely ;  if  they  obey  him, 
they  will  certainly  please  him  ;  and  if  they  are  willing  to  do  that, 
which  their  own  minds,  candidly  employed,  and  enlightened  by  his 
Word,  must  of  course  declare  to  be  right,  they  will  certainly  obey 
him.  The  path,  therefore,  which  leads  to  the  most  ample  supplies 
of  all  their  real  wants,  and  the  attainment  of  all  real  good,  is  open, 
direct,  and  certain.  Nor  can  any  reason  be  given,  why  they  should 
refuse,  or  neglect,  to  pursue  this  highway  to  the  divine  and  eternal 
possession.  How  rich,  how  vast,  how  glorious  a  work  is  the  visi- 
ble creation !  With  what  endless  multitudes  of  creatures  is  it  re- 
plenished! With  what  innumerable  blessings  is  it  stored!  All 
these  sprang  from  the  mere  goodness  and  bounty  of  the  Creator. 
Who  can  limit  such  bounty,  even  in  thought  ?  Who  can  imagine  a 
real  want,  which  it  is  not  able,  and  willing,  to  supply  ?  How  plain- 
ly, then,  ought  all  those  creatures,  not  only  to  wait  on  him,  but  to 
trust  in  him  also,  that  he  may  give  them  all  blessings  in  due  season! 

Particularly,  when  his  children  remember,  that  he  has  created 
the  Heaven  of  Heavens  for  their  reception,  and  adorned  and  en- 
riched it  with  every  thing,  which  can  contribute  to  their  happiness 
and  glorv  «vv  rannot  but  discern  and  feel,  that  he  claims  from 


208  HEAVENS.  [SER.  XVII. 

them,  on  the  most  solid  grounds,  all  possible  confidence,  as  well  as 
reverence  and  love.  In  the  Scriptures,  he  has  disclosed  to  them, 
that  here  there  is  made  all  the  provision,  which  they  can  need,  and 
far  more  than  they  can  ask,  or  conceive  ;  and  that,  however  en- 
larged may  be  their  faculties  and  views,  they  will  through  eternity 
receive  all,  which  they  can  ever  desire.  Of  the  power  of  God  to 
fulfil  these  promises  they  are  completely  assured  by  the  effects, 
which  it  has  produced  in  the  visible  Creation.  Of  his  willingness 
to  perform  them,  and  to  satisfy  every  reasonable  wish,  they  are 
furnished  with  no  unhappy  evidence,  in  the  provision,  which  he  so 
bountifully  makes  for  rebels  and  apostates,  in  the  present  world. 
When  they  add  to  this  the  gift  of  his  own  Son,  whom  he  did  not 
spare,  but  delivered  him  up  for  us  all ;  they  are  completely  assu- 
red that  he  will  also  with  him  freely  give  them  all  things. 

3dly.  How  amazing  and  glorious  a  Being  does  Gad  appear  in  the 
character  of  Creator  ! 

Of  what  power,  knowledge,  and  goodness,  must  He  be  possess- 
ed, who  has  done  all  these  things  ;  who  is,  who  lives,  and  who  acts, 
through  all  the  worlds  in  immensity;  who  contrived  them,  and 
brought  them  into  being ;  who  stored  them  with  such  abundant 
furniture,  and  filled  them  with  such  multitudes  of  inhabitants ;  who 
controls  them  with  an  omnipotent  hand,  and  with  an  omniscient 
eye ;  and  who  will  advance  them  for  ever  in  their  progress  towards 
perfection !  All  these  things  are  only  displays  of  the  Godhead. 
In  them  all,  JEHOVAH  is  seen  in  forms  of  beauty,  wisdom,  good- 
ness, life,  joy,  loveliness,  and  greatness,  which  transcend  both  num- 
ber and  comprehension. 

4thlyg  How  ought  this  great  and  awful  Being  to  be  feared  by  his 
Intelligent  creatures  ! 

How  ought  we,  particularly,  to  realize  his  presence,  agency, 
character,  and  will,  the  obligations  which  we  are  under  to  obey, 
and  the  supreme  interest  which  we  have  in  doing,  his  pleasure ! 
His  right  to  dispose  of  us  cannot  be  denied.  The  rectitude  of  his 
pleasure  cannot  be  questioned.  At  the  same  time,  on  him  our  all 
depends.  How  indispensable  is  it,  therefore,  that  we  act  in  all 
things,  in  such  a  manner,  as  to  secure  his  favour,  and,  in  this,  the 
only  possible  manner,  to  obtain  his  blessing. 

On  the  contrary,  what  madness  must  it  be  to  forget,  disobey,  and 
provoke  him !  Think  what  it  is  to  be  found  fighting  against  God. 
Hast  thou,  says  JEHOVAH  to  Job,  an  arm  like  God;  or  canst  thou 
thunder  with  a  voice  like  him?  Then  I  will  confess  unto  thee,  thai 
thine  own  right  hand  can  save  thee.  What  evil  is  not  to  be  expect- 
ed from  his  anger  ?  What  terrible  proofs  have  been  given  of  its 
dreadful  efficacy,  in  his  ancient  dispensations  to  the  Antediluvians, 
to  Sodom  and  Gomorrah,  to  the  Egyptians,  and  to  the  Israelites,  both 
in  the  wilderness,  and  the  land  of  Canaan !  What  awful  specimens 
are  even  now  continually  seen  of  his  displeasure  against  this  pol- 


SER.  XVII.]  HEAVENS.  289 

luted  world,  in  the  ravages  of  the  storm,  the  earthquake,  and  the 
volcano,  and  the  more  extensive  evils  of  pestilence  and  famine  ! 

5thly.  How  miserable  must  be  the  condition  of  those,  who  have  no 
interest  in  the  favour  of  God! 

God  is  the  source  of  all  the  good,  which  is  found,  or  will  ever 
be  found,  in  the  Universe.  Every  good  gift,  and  every  perfect  gift, 
is  from  above  ;  and  comcth  down  from  the  FATHER  of  lights,  with 
tvhom  is  no  variableness,  neither  shadow  of  turning.  Wherever, 
then,  he  refuses  to  give,  it  is  certain,  that  no  enjoyment  can  be 
found.  How  dreadful,  of  course,  how  solitary,  how  friendless, 
how  forlorn,  must  the  situation  of  a  creature  be,  if  he  were  banish- 
ed for  ever  from  the  presence,  favour,  and  love,  of  God!  Were 
the  Sun,  as  the  Heathen  supposed,  an  intelligent  being,  capable  ot 
bfing  pleased  or  displeased,  and  of  communicating  and  withhold- 
ing his  light  and  warmth  at  pleasure ;  how  lonely,  dark,  and  wretch- 
ed, would  be  the  condition  of  men,  if  he  should  withdraw  his  beams 
from  this  world,  and  permit  them  never  more  to  shine !  of  men  con- 
signed to  everlasting  night,  and  everlasting  winter ;  who  should  yet 
live,  in  this  cold  and  dreary  solitude,  and  know,  and  feel,  their 
wretched  condition :  while  at  the  same  time  they  also  knew,  that 
other  favoured  and  happy  beings,  in  all  other  respects  resembling 
themselves,  were  in  full  possession  of  the  life-giving  influence,  and 
cheering  splendour,  of  this  glorious  luminary.  God  is  the  Sun  of 
the  intelligent  and  immortal  world.  Wherever  he  shines,  there  is 
light,  and  peace,  and  hope,  and  joy :  wherever  he  withdraws  his 
beams,  all  is  darkness  and  desolation  for  ever. 

On  this  subject,  I  am  apprehensive,  that  Christians  do  not  medi- 
tate, nor  converse,  nor  Ministers  preach,  so  frequently  and  so  fer- 
vently, as  their  interest,  and  their  duty,  plainly  require.  The  Apos- 
tles have  dwelt  often,  and  extensively,  on  the  prospects,  the  joys, 
and  the  glories,  of  Heaven.  In  this  respect  they  are  obviously 
patterns  to  all  succeeding  Preachers.  Christians  are  in  the  Scrip- 
tures often  invited  to  meditate  on  heavenly  things ;  and  presented 
with  the  most  sublime,  alluring,  and  delightful,  objects  of  a  heaven- 
ly nature,  to  engage  them  in  such  meditations.  They  are  directed, 
also,  to  set  their  affections  on  things  above;  commanded  to  have 
their  conversation  in  heaven,  and  not  on  the  earth;  and  reminded 
that  in  a  humble  and  figurative  sense,  they  are  already  come  to  the 
New  Jerusalem,  and  to  the  glorious  beings  by  whom  it  is  inhabited, 
by  entering  the  Church  of  God  in  the  present  world.  All  these 
precepts  they  are  bound  implicitly  to  obey. 

When  we  approach  the  table  of  Christ,  we  are  by  the  strongest 
motives  compelled  to  remember,  that  the  exalted  end  of  his  Me- 
diation was  to  open  this  happy  world  for  the  reception  of  his  fol- 
lowers ;  an  end,  purchased  with  tears,  and  blood.  This  end  is  the 
most  illustrious,  and  delightful,  of  which  we  can  form  a  conception : 
And  the  means,  by  which  it  has  been  accomplished,  are  the  most 

VOL.  I.  37 


290  HEAVENS  [SER.  XVII. 

sublime  display  of  infinite  good-will,  which  the  Universe  has  ever 
beheld. 

When  Christians  approach  the  table  of  their  communion,  they 
approach  it,  to  commemorate  their  Saviour.  What  do  they  com- 
memorate ?  His  life,  and  death,  and  resurrection,  and  exaltation  : 
a  life  of  humiliation,  suffering,  and  sorrow;  a  death  of  shame,  and 
agony  ;  a  resurrection  to  endless  life  ;  an  exaltation  to  infinite  glory. 
Whither  has  he  gone  ?  To  Heaven.  Whither  are  they  going  ?  To 
the  same  happy  world.  In  my  Father's  house,  said  this  Divine 
Person,  as  he  was  advancing  near  to  the  grave,  are  many  mansions. 
If  it  zvere  not  so,  I  would  have  told  you.  I  go  to  prepare  a  place  for 
you.  And  if  I  go,  and  prepare  a  place  for  you,  I  will  come  again,  and 
receive  you  unto  myself;  that  where  I  am,  there  ye  may  be  also.  Can 
Christians,  then,  fail  to  look  often  to  that  delightful  world,  whqpe- 
their  Saviour  dwells,  and  where  they  are  all  finally  to  be  assembled 
in  his  presence  ?  Will  not  the  remembrance  of  the  fulness  of  .joy, 
the  pleasures  which  flow  for  ever  in  this  region  of  Immortality, 
awaken  in  the  most  ardent  manner,  their  admiration,  their  love, 
their  gratitude,  and  their  praise,  to  Him,  who  formed  it  in  the  be- 
ginning ;  who  stored  it  with  glory,  life,  and  joy ;  who  ascended  the 
cross,  that  he  might  open  its  everlasting  doors,  for  their  admission 
to  its  infinite  blessings. 

To  enhance  all  these  views  and  affections,  let  them  remember 
also,  that  in  the  same  wonderful  manner  he  redeemed  them  from 
the  deplorable  character  of  sin,  and  the  miseries  of  perdition. 
That  Divine  Spirit,  who  renews  them  in  righteousness,  and  true  ho- 
liness, unto  every  good  work,  entered  upon  this  benevolent  office, 
only  in  consequence  of  the  Mediation  of  Christ.  But  for  this  Me- 
diation, no  child  of  Adam  would  ever  have  been  renewed.  Sin 
unmingled,  unrestrained,  and  endless,  would  have  prevailed 
throughout  all  the  nations  of  men,  and  all  the  ages  of  time.  The 
way  to  Heaven  would  have  been  unknown.  The  only  path  from 
this  world  would  have  gone  down  to  the  chambers  of  death. 

In  how  interesting  a  manner,  then,  is  heaven  now  brought  be- 
fore our  eyes,  as  the  end  of  the  great  sacrifice  of  the  Cross !  Here 
Christ  dies  again,  in  a  figure  pre-eminently  affecting  ;  and  shows 
us  his  broken  body,  and  bleeding  wounds,  as  the  price  which  he 
paid  to  procure  for  us  an  inheritance  in  the  kingdom  prepared  for 
his  followers  before  the  foundations  of  the  world.  No  other  hand 
could  have  opened  the  gates  of  life.  No  other  Atonement  could 
have  expiated  our  sins.  No  other  means  could  have  procured  the 
sanctification  of  our  Souls  by  the  Spirit  of  grace  ;  and  thus  fitted 
us  to  enjoy  the  blessings  of  heaven,  and  made  them  blessings  to  us. 
But  for  him,  the  best  of  men  would  have  gone  down  to  the  world  ot 
wo.  By  him,  every  good  man  will  be  raised  to  the  glory,  which  he 
had  with  the  Father  before  ever  the  world  was. 


SERMON  XVIII. 

CREATION. ANGELS. 


COLLOSSIANS  i.  16. — For  by  him  were  all  things  created,  that  are  in  heaven,  and  that 
are  in  earth,  visible  and  invisible,  whether  they  be  Thrones,  or  Dominions,  or  Prin- 
cipalities, or  Powers :  all  things  were  created  by  him  and  for  him, 

IN  my  last  discourse,  I  began  the  examination  of  the  works  of 
God,  with  some  considerations  on  the  Heavens.  I  shall  now  pur- 
s^  ihe  same  subject,  in  several  observations  concerning  those  be- 
ings, who  were  originally  inhabitants  of  the  highest  heavens. 

As  all  our  knowledge  concerning  this  subject  is  derived  from  the 
Scriptures,  I  shall  confine  myself  in  this  discussion  to  the  informa- 
tion, which  they  communicate ;  reserving  such  views,  as  Reason 
has  been  able  to  form  of  it,  to  the  discourse,  which  I  propose  to 
devote  to  a  consideration  of  the  existence  and  character  of  Fallen 
Angels. 

In  the  text  it  is  asserted,  that  Thrones,  Dominions,  Principalities, 
and  Powers  /  names,  which  are  fairly  supposed  to  denote  different 
orders  of  the  Angelic  host,  and  to  indicate,  in  the  words  of  St.  Paul, 
things  in  heaven  j  were  created  by  Jesus  Christ,  for  his  own  use  and 
purposes.  Among  other  things,  conveyed  to  us  by  this  assertion, 
the  following  Doctrine  is  evidently  one  : 

That  the  Angels  are  a  part  of  the  Creation  of  God. 

It  is  a  fact  worthy  of  observation,  that  the  Scriptures  teach  us 
scarcely  any  thing  concerning  any  of  the  worlds,  included  under 
the  general  name  of  heavens,  except  the  supreme  Heaven.  The 
reason  is,  I  think,  not  difficult  to  be  divined.  With  other  heavenly 
worlds,  we  have  no  direct  concern.  Whatever  knowledge,  there- 
fore, we  might  be  supposed  to  attain  about  them,  or  their  inhabit- 
ants, would  be  a  mere  gratification  of  curiosity,  and  incapable  of 
being  directed  to  any  valuable  end.  Under  the  influence  of  this 
powerful  principle,  we  should  in  all  probability  have  been  led 
away  by  such  communications,  if  they  had  been  made,  from  those 
things,  which  we  need,  and  ought,  to  know.  Few  affections  of  the 
human  mind  have  more  influence  over  its  conduct,  than  curiosity. 
Well-directed,  and  carefully  kept  within  proper  bounds,  it  is  emi- 
nently profitable  to  man,  by  prompting  him  unceasingly  to  useful 
inquiries,  and  improvements  in  knowledge ;  but,  when  suffered  to 
wander  without  restraint,  it  conducts  to  mere  gratification,  and  de- 
mands the  soul  of  real  good. 

But  with  the  Heaven  of  Heavens,  we  have  a  continual  and  most 
important  concern.  This  glorious  and  delightful  world  is  the 
place,  to  which  all  our  ultimate  views  are  directed  by  our  Maker : 


292  ANGELS.  [SER.  XVIII. 

the  home,  to  which  he  invites  us  to  look,  as  our  final  rest  from 
every  trouble ;  and  the  final  seat  of  all  the  enjoyment,  which  we 
are  capable  of  attaining.  With  its  inhabitants,  we  shall,  if  we  are 
wise,  become  familiarly  acquainted,  and  intimately  united;  and 
shall  live  in  the  midst  of  them,  through  ages  which  cannot  end. 
Of  this  world,  therefore,  and  those  who  dwell  in  it,  we  need  inform- 
ation, various  and  extensive.  Accordingly,  God  has  in  the  Scrip- 
tures, to  a  considerable  extent,  opened  heaven  to  our  view  ;  and 
furnished  us,  in  many  particulars,  with  an  account  of  the  happy 
beings,  who  inhabit  it ;  of  the  Rank,  or  Station,  which  they  hold  in 
his  great  kingdom  ;  the  Attributes,  of  which  they  are  possessed  ;  and 
the  Employments,  to  which  they  are  devoted.  Under  these  three 
heads,  I  propose  to  consider  them,  at  the  present  time.  To  an 
audience,  possessed  of  so  many  advantages  for  estimating  the  cq»- 
parative  importance  of  subjects  of  contemplation,  and  particularly 
the  comparative  worth  of  Intelligent  beings,  it  is  reasonably  hoped, 
that  a  subject  of  such  inherent  dignity  cannot  be  indifferent.  Espe- 
cially, as  this  subject  is  scarcely  at  all  introduced  into  the  Desk, 
and  is  but  too  unfrequently,  a  topic  of  private  contemplation ;  and, 
as  it  will  of  course  have  in  some  degree  the  advantage  of  novelty, 
as  well  as  of  nobleness ;  it  ought  to  be  expected  to  gain,  at  least, 
the  transient  attention,  which  such  a  discussion  demands. 

That  Angels  are  the  beings,  intended  by  the  phraseology  of  the 
text,  will  not  be  questioned.  The  four  titles,  by  which  they  are 
here  denoted,  probably  indicate  four  different  orders  of  these 
heavenly  beings  ;  or,  perhaps,  may  be  used  as  a  general  repre- 
sentation of  all  the  orders,  into  which  they  are  divided.  Beside 
the  general  name  of  Angels,  or  Messengers,  derived  from  their 
peculiar  employment,  they  are  called  in  the  Scriptures  by  the  fol- 
lowing :  0povoi,  Thrones ;  KU£IOT»ITSS,  Dominions  ;  Ag^ai,  Principali- 
ties, or  Governments ;  AuvafASig,  Powers  j  Efso'iaj,  Authorities  ;  Zwa, 
Living  Ones  ;  Cherubim,  Knowing  Ones,  or  those  in  whom  is  fulness 
of  knowledge;  Seraphim,  or  burning  ones  ;  Elohim,  Gods ;  beside 
the  name  of  Princes,  used  by  the  Angel  in  Dan.  x.  13,  and  pro- 
bably equivalent  to  one  of  the  five  first  appellations.  All  these 
names,  as  will  be  evident  to  the  slightest  attention,  are  plainly, 
and  strongly,  significant  of  their  great  importance.  With  the 
greatest  probability,  however,  they  are  names,  very  imperfectly 
descriptive  of  their  natures ;  although,  without  a  doubt,  they  are 
the  most  suitable  which  human  language  contains.  As  words  are, 
of  necessity,  expressive  of  such  ideas  as  those  who  use  them  pos- 
sess ;  and  as  men,  from  a  want  of  correspondence  with  Angels, 
have  no  direct,  or  original,  ideas,  concerning  them ;  it  is  plain,  that 
all  words,  chosen  from  human  language,  to  describe  the  nature  of 
these  celestial  beings,  must  exhibit  them  very  inadequately  and 
imperfectly.  Still,  these  names  are  very  forcible  declarations  of 
their  supreme  distinction  among  created  Intelligences,  and  the  im 
portant  character  **hich  they  hold  in  the  Universe. 


SER.  XVIII.]  ANGELS.  293 

It  is  scarcely  necessary  to  remark,  that  the  names  given  to  An- 
gels in  the  text,  are  used  metonymically :  the  adjunct  being  all 
along  chosen  to  denote  the  subject ;  or  the  thing  possessed,  the 
possessor.  Thus  Thrones  are  substituted  for  those  who  sit  on 
them;  Dominions  and  Principalities,  for  those  who  hold  them;  and 
Powers  and  Authorities,  for  those  by  whom  they  are  exercised. 

It  ought  to  be  observed,  that  Angels  are  also  called  Morning 
Stars,  to  denote  their  peculiar  beauty  and  splendour  of  character  ; 
and  not  improbably  as  Harbingers  of  Christ,  the  SUN  of  Righteous- 
ness :  and  Sons  of  God,  to  teach  us,  that  they  are  nearly  connect- 
ed with  the  Creator,  dwell  in  his  house  as  children,  and  enjoy  his 
parental  presence,  care,  and  love. 

From  all  these  observations,  united,  it  is  evident,  that  Angels 
are  possessed  of  pre-eminent  dignity,  importance,  and  distinction, 
in  the  divine  kingdom  :  since  all  these  names  are  given  to  them  by 
God  himself;  and  are  used,  therefore,  to  indicate  their  true  and 
proper  character.  This  character  I  shall  now  attempt  summarily 
to  exhibit,  as  it  is  presented  to  us  by  the  Scriptures  ;  and  accord- 
ing to  the  scheme  of  discourse,  which  has  been  already  mentioned. 

I.  Angels  are  the  highest  order  of  Intelligent  creatures. 

The  truth  of  this  assertion  is  manifest,  from  a  consideration  of 
the  several  names  given  to  them  in  the  text,  and  in  other  parts  of 
the  Scriptures.  As  these  names  respect  the  kingdom  of  God  at 
large,  without  a  limitation  to  any  particular  part  of  that  kingdom  ; 
so  they  are  to  be  understood,  as  being  Thrones,  Dominions,  Prin- 
cipalities, and  Powers,  in  the  immense  and  eternal  empire  of  JE- 
HOVAH. Angels,  therefore,  who  are  called  by  these  names,  are 
the  beings  who,  under  GOD,  the  supreme  Ruler,  hold,  throughout 
his  dominion,  authority  and  power.  All  other  finite  beings  are, 
therefore,  beneath  them  in  dignity,  and  subordinate  to  them  in 
station. 

The  same  truth  is  also  completely  evident  from  the  place  as- 
signed them  for  their  residence.  /  am  Gabriel,  said  the  Angel, 
who  appeared  to  Zachariah  in  the  temple  ;  /  am  Gabriel,  who  stand 
in  the  presence  of  God.  And  before  the  throne,  says  St.  John,  there 
was  a  sea  of  glass,  like  unto  chrystal  ;  and  in  the  midst  of  the  throne, 
and  round  about  the  throne,  were  four  Living  Ones,  full  of  eyes 
before  and  behind.  And  they  rest  not,  day  and  night,  saying, 
Holy,  Holy,  Holy,  Lord  God  Almighty,  who  was,  and  who  is,  and 
who  is  to  come!  Rev.  iv.  6,  8.  And  again,  Rev.  vii.  11,  All  the 
Angels  stood  round  about  the  throne,  and  worshipped  God,  saying, 
Amen.  In  the  year  that  King  Uzziah  died,  says  the  Prophet  Isaiah, 
I  saw  also  JEHOVAH  sitting  upon  a  throne,  high  and  lifted  up  ;  and 
his  train  filed  the  temple.  Above  it  stood  the  Seraphim  ;  each  one 
had  six  wings ;  and  one  cried  to  another,  and  said,  Holy,  Holy, 
Holy,  is  JEHOVAH  of  Hosts!  the  whole  earth  is  full  of  his  glory. 
In  the  same  manner,  is  the  same  subject  exhibited  to  us,  and  with 
a  sublimity  not  infe™  by  the  Prophet  Ezekiel,  coo^rninp;  the 


294  ANGELS.  [SER.  XVIII. 

Cherubim ;  and  by  the  Prophet  Daniel,  concerning  the  myriads 
of  the  heavenly  host.  Angels,  then,  surround  the  throne  of  God, 
stand  in  his  immediate  and  awful  presence,  and  worship  continually 
at  his  feet.  What  beings,  let  me  ask,  can  we  rationally  suppose 
would  be  admitted  to  a  communion  so  intimate  with  their  Creator, 
an  access  to  him  so  near,  a  distinction  so  wonderful  ?  To  this 
there  can  be  but  one  answer.  Every  man  will  without  hesitation 
say,  "  None,  but  those  who  sustain  the  first  character,  and  the 
highest  station  among  created  beings." 

Nor  is  the  same  truth  much  less  evident  from  the  glory  and 
splendour,  with  which  these  celestial  beings  have  customarily  ap- 
peared in  the  present  world.  When  the  Angel  came  to  roll  away 
the  stone  from  the  sepulchre  of  Christ,  his  countenance  was  like  light- 
ning, and  his  raiment  white  as  snow  ;  and  for  fear  of  him,  the  keepers 
became  as  dead  men.  And  I  saw,  says  St.  John,  another  mighty 
Angel  come  down  from  Heaven,  clothed  with  a  cloud  ;  and  a  rain- 
bow was  upon  his  head,  and  his  face  was  as  it  were  the  Sun,  and  his 
feet  as  pillars  offre.  All  these  circumstances  of  splendour,  great- 
ness, and  awfulness,  surrounded  these  illustrious  beings,  while  em- 
ployed as  the  Ministers  of  God  in  executing  his  commands.  They 
were,  therefore,  the  proper  emblems  of  their  character,  and  the 
proper  accompaniments  of  their  station.  But  we  cannot  be  at  a 
loss  concerning  the  suitableness  of  these  circumstances  to  beings 
of  a  character  and  station,  superior  to  every  created  thing,  which 
we  are  able  to  conceive.  Beings,  of  whom  this  is  the  ordinary 
dress,  and  characteristical  splendour,  must  undoubtedly  be  exalted 
above  all  others,  hitherto  supposed  by  the  mind  of  man. 

II.  Angels  are  endowed  with  the  noblest  created  Attributes. 

They  are  endowed, 

1st.    With  wonderful  Power. 

This  perfection  of  Angels  is  forcibly  indicated  by  the  fact,  that 
the  name  Power,  or  Might,  is  in  several  places  given  to  them  in  the 
Gospel.  No  stronger  testimony  of  their  high  possession  of  this 
attribute  can  be  conveyed  by  a  single  word ;  for  it  is  a  direct  de- 
claration that  their  nature  is  power  itself.  In  Psalm  ciii.  20,  David 
exclaims,  Bless  the  Lord,  ye  his  Angels,  who  excel  in  strength.  A 
strong  Angel,  and  a  mighty  Angel,  are  also  phrases  in  the  Apoca- 
lypse, expressive  of  the  same  character. 

Proofs  of  the  Power,  with  which  these  exalted  beings  are  en- 
dowed, and  of  the  amplest  kind,  are  in  several  instances  recorded 
in  the  Scriptures.  An  Angel  destroyed,  in  three  days,  threescore 
and  ten  thousand  persons  out  of  Judah  and  Israel,  in  consequence 
of  the  sin  of  David  in  numbering  the  people.  An  Angel  destroyed, 
in  one  night,  of  the  army  of  Sennacherib,  an  hundred  fourscore  and 
five  thousand  men.  Angels  also  are  exhibited  in  the  Revelation  of 
St.  John,  as  holding  the  four  winds  of  Heaven ;  and  as  executing  in 
a  long  succession,  the  judgments  of  God  upon  this  evil  world,  with 
a  series  of  efforts,  demanding  power  utterly  incomprehensible  by 


SER.  XVIII.]  ANGELS  295 

us.  In  the  twentieth  chapter  of  this  book,  particularly,  one  of 
them  is  exhibited  as  binding  that  fierce  and  strong  Spirit,  the.  Prince 
of  the  power  of  the  air,  who  has  so  extensively  and  dreadfully  dis- 
tressed this  unhappy  world;  as  casting  him  into  the  bottomless  pit : 
and  as  setting  a  seal  upon  him,  that  he  should  deceive  the  nations  no 
more,  until  the  thousand  years  should  be  fulfilled.  In  all  these  in- 
stances, Angels  are  exhibited  as  endowed  with  might,  to  which 
other  Intelligent  creatures  can  make  no  pretensions,  and  of  which 
men  cannot  even  form  any  adequate  conception. 

2dly.  Angels  are  also  possessed  of  Activity  equally  wonderful. 

In  Psalm  civ.  4,  quoted  Hebrews  i.  7,  their  nature,  in  this  parti- 
cular, is  summarily  described  in  this  remarkable  declaration:  Who 
maketh  his  Angels  spirits,  and  his  Ministers  a  flaming  fire.  The 
word  here  rendered  spirits  most  usually  signifies  winds.  In  either 
sense,  the  phraseology  forcibly  declares  the.  eminent  activity  of  the 
beings  descried  by  it,  who  are  thus  represented  as  moving  with 
the  swiftness  of  winds,  or  spirits,  and  operating  with  the  astonish- 
ing energy  of  flaming  fire. 

The  same  doctrine  is  also  emphatically  taught  in  the  frequent 
attribution  of  many  wings  to  the  Cherubim,  Seraphim,  and  other  or- 
ders of  Angels.  This,  we  know,  is  a  representation  merely  sym- 
bolical ;  and  the  language  of  the  symbol  cannot  be  misconstrued. 

But  the  following  story,  in  the  Prophet  Daniel,  exhibits  this 
doctrine  with  unrivalled  force ;  and  will  preclude  the  necessity  of 
any  further  illustration.  Chapter  ix.  verse  3,  and  20 — 23.  And  I 
set  my  face  unto  the  Lord  God,  to  seek  by  prayer  and  supplication, 
with  fasting,  and  sackcloth,  and  ashes.  And  while  I  was  speaking, 
and  praying,  and  confessing  my  sin,  and  the  sin  of  my  people  Israel, 
and  presenting  my  supplication  before  the  Lord  my  God,  for  the  holy 
mountain  of  my  God;  Yea,  while  I  was  speaking  in  prayer,  even  the 
man  Gabriel,  fphom  I  had  seen  in  the  vision  at  the  beginning,  being 
caused  to  fly  swiftly,  touched  me  about  the  time  of  the  evening  obla- 
tion. And  he  informed  me,  and  talked  with  me,  and  said,  O  Daniel, 
I  am  now  come  forth  to  give  thee  skill  and  understanding.  At  the 
beginning  of  thy  supplications,  the  commandment  came  forth  ;  and 
I  am  come  to  shozo  thee  ;  for  thouart  greatly  beloved:  therefore  un- 
derstand the  matter,  and  consider  the  vision. 

From  this  remarkable  story,  we  learn,  that  some  time  in  the  day, 
Daniel  set  himself  to  seek  the  Lord  in  fasting  and  prayer  ;  that,  af- 
ter his  prayer  was  begun,  the  commandment  was  given  to  Gabriel 
to  explain  to  him  the  vision  and  the  prophecy.  In  verses  20  and 
21,  we  are  told,  that  Gabriel  came  to  him,  while  he  was  speaking; 
that  this  was  his  evening  prayer;  and  that  during  the  time,  in 
which  he  was  employed  in  uttering  his  prayer,  Gabriel  came  from 
the  supreme  Heaven  to  this  world.  This  is  a  rapidity  exceeding 
all  the  comprehension  of  the  most  active  imagination;  surpassing, 
beyond  any  comparison,  the  amazing  swiftness  of  light.  Light, 
we  know,  is  several  years  in  coming  from  such  fixed  stars,  as  are 


296  ANGELS.  [SER.  XVIII. 

visible  to  the  eye  of  man.  But  there  is  the  best  reason  to  believe, 
that  the  Heaven  of  Heavens  is  at  a  much  greater  distance  than 
those  stars  ;  so  as,  not  improbably,  to  be  a  Heaven  to  them,  as  the 
starry  firmament  is  to  us.  The  Poet,  therefore,  is  justified  by  thi? 
wonderful  fact  in  that  forcible  expression, 

"  The  speed  of  Gods,  (Angels)  time  counts  not." 

No  stronger  exhibition  can  be  asked,  or  given,  of  the  activity  of 
these  celestial  beings. 

3dly.  Angels  are  endued  with  unfading  and  immortal  Youth. 

Of  this  doctrine,  we  have  many  most  decisive  testimonies  in 
the  Scriptures.  Particularly,  it  is  beautifully  exhibited  in  the 
name  Zua,  Living  Ones,  given  them  by  St.  John  in  the  Apocalypse, 
and  by  Ezekiel  in  the  first  Chapter,  and  several  other  parts  of  his 
prophecy.  By  this  name,  we  are  taught,  that  life  is  the  proper 
nature,  a  pre-eminent  and  glorious  characteristic,  of  Angels ;  life  in 
a  peculiar  and  distinguishing  degree ;  the  most  perfect  manifesta- 
tion of  that  quickening  energy,  which  Christ  attributes  to  the  Fa- 
ther, and  challenges  to  himself,  as  an  exclusive,  appropriate,  and 
wonderful,  attribute  of  the  Godhead. 

The  same  doctrine  is  also  beautifully  exemplified  in  the  Angels, 
who  appeared  to  Mary,  in  the  tomb  of  our  Saviour.  These  illus- 
trious persons  were  then,  at  the  least,  four  thousand  years  old. 
Still  they  appeared  as  young  men ;  and  in  all  that  long  succession 
of  ages  had  undergone  no  decay.  Their  youth,  a  bright  and  beau- 
tiful blossom,  still  shone  with  all  its  lustre,  and  fragrance  ;  and  di- 
rectly indicated,  that  it  was  superior  both  to  accident  and  time ; 
and  would,  after  many  such  flights  of  years,  survive  in  all  its  vi- 
gour; being  destined,  as  well  as  fitted,  for  immortality.  Even  this 
is  probably  an  imperfect  representation  of  this  glorious  subject. 
The  youth  of  Angels  is,  like  their  other  attributes,  formed  to  refine, 
improve,  and  brighten  for  ever. 

4thly.  Angels  are  endowed  with  the  greatest  Intellectual  Facul 
ties,  and  are  of  course  possessed  of  Knowledge,  superior  to  that  oj 
any  other  created  beings. 

This  character  of  these  heavenly  inhabitants  is  presented  to  us 
in  the  Scriptures  in  many  forms.  The  Living  Ones,  mentioned  by 
the  Apostle  John,  in  the  book  of  Revelation,  are  declared  to  have 
been/u/£  of  eyes  within;  that  is,  to  have  been  all  sense,  all  intel- 
lect, all  consciousness ;  turning  their  attention  every  way ;  behold- 
ing at  once  all  things  Avithin  the  reach  of  their  understanding ;  and 
discerning  them  with  a  clearness  of  perception,  which  is  the  most 
perfect  created  semblance  of  the  intuitive,  and  boundless,  views  of 
the  Omniscient  Mind. 

The  face,  also,  of  a  Man,  attributed  to  one  of  these  illustrious 
beings  by  St.  John,  and  to  all  those,  who  appeared  to  Ezekiel,  by 
that  prophet,  is  another  ascription  of  this  character  to  Angels. 
The  face  of  Man  was,  among  the  Jews  and  other  eastern  nation.-., 


SER.  XVIII.]  ANGELS.  297 

the  standing  symbol  of  Intelligence  ;  and  denotes,  here,  the  supe- 
rior possession  of  this  attribute  by  those,  to  whom  it  is  ascribed. 

Angels  were  originally  formed  with  an  entire  freedom  from  sin, 
the  only  source  of  prejudice,  and  the  chief  source  of  error. 
Their  faculties  were,  at  first,  such  as  become  the  Morning  stars  of 
the  highest  Heavens  ;  the  Sons  of  God,  intended  to  surround  the 
throne  of  JEHOVAH,  and  to  hold  the  chief  places  of  power,  dis- 
tinction, and  glory,  in  his  eternal  kingdom.  They  were  such,  as 
to  become  those,  to  whom,  in  the  beginning,*  was  given  by  God 
himself  the  name  Cherub,  or  fulness  of  knowledge.  They  were 
such,  in  a  word,  as  to  become  their  other  transcendent  attributes 
of  power,  youth,  and  activity ;  and  the  exalted  stations,  which 
they  were  destined  to  fill  for  ever. 

With  the  nature,  and  extent,  of  their  faculties,  has  the  place  of 
their  residence  in  this  respect  exactly  accorded.  They  have  ever 
dwelt  in  the  world,  where  truth  reigns  without  opposition  ;  where 
knowledge  is  the  universal  state  and  character ;  where  all  myste- 
ries are  continually  disclosed ;  and  where  the  nature  and  propriety 
of  both  the  means,  and  the  ends,  of  providence  are,  more  than  in 
any  part  of  the  universe,  unfolded.  There,  day  and  night  for  six 
thousand  years,  they  have  been  unceasingly  employed  in  studying 
the  works  of  God.  Weariness  and  decay  they  know  not.  Strength 
of  understanding  in  them  is  incapable  of  being  impaired.  Every 
object  of  investigation  is  to  them  delightful ;  and  every  faculty,  by 
its  nature,  susceptible  of  improvement.  What,  then,  must  be  the 
extent  of  their  attainments  at  the  present  time  ? 

Beyond  this,  the  favour  of  God  is  extended  to  them  in  a  degree, 
incomprehensible  by  such  minds  as  ours.  To  communicate  just, 
and  extensive,  views  of  his  works  to  these  glorious  beings,  is  de- 
clared to  be  his  especial  intent  in  the  creation  of  all  things  by  Jesus 
Christ;]  and  peculiarly  his  manifold  wisdom  in  his  dispensations 
to  the  Church.  No  communication  on  his  part,  and  no  attainment 
on  theirs,  can  be  imagined  too  great  for  this  divine  purpose,  or  the 
goodness  by  which  it  was  formed. 

In  Matthew  xxiv.  36,  our  Saviour  declares,  that  of  that  day,  viz. 
the  day  of  his  coming  to  the  destruction  of  Jerusalem,  knoweth  no 
one,  not  even  the  Angels  of  heaven.  This  appeal,  if  we  understand 
the  passage  in  the  common  acceptation,  can  have  force,  and  perti- 
nence, only  on  the  supposition,  that  nothing,  which  is  known,  of  the 
works  and  ways  of  God,  is  hidden  from  Angels ;  and  is,  therefore, 
a  complete  proof  of  the  entire  superiority  of  their  intellectual  na- 
ture, and  attainments,  to  those  of  any  other  created  being. 

5thly.  Angels  are  possessed  of  consummate  Holiness. 

The  evidence  of  this  truth  is  so  multiform,  and  so  abundant,  in 
the  Scriptures,  that  no  particular  proof,  or  illustration,  seems  to  be 
necessary.  Their  joy  and  praise  at  the  Creation,  their  divine  trans- 

*  See  Gen.  iii.  24.  t  See  Eph.  iii.  9,  10. 

VOL.  I.  38 


298  ANGELS.  [SER.  XVIII. 

port  at  the  birth  of  the  Redeemer  and  the  union  of  glory  to  God  m 
the  highest,  and  good-will  towards  men,  disclosed  by  that  wonder- 
ful event,  and  their  noble  and  disinterested  exultation  in  the  repent- 
ance of  ruined  sinners,  are  all  sublime  manifestations  of  the  unal- 
loyed holiness,  of  the  pre-eminent  beauty  of  mind,  possessed  by 
this  dignified  order  of  beings.  The  name  Seraphim,  or  burning 
ones,  is  also,  a  most  forcible  representation  of  this  exalted  charac- 
ter. In  this  name,  the  mind  of  an  angel  is  exhibited  as  enkindled 
with  one  intense  and  eternal  flame  of  divine  love,  burning  with  a 
clear,  unceasing,  perpetual  ardency  and  splendour.  Such  a  love, 
we  cannot  but  see,  is  entirely  suited  to  the  character  of  those,  who 
stand  before  God,  dwell  in  his  house,  enjoy  his  favour,  and  exercise 
the  glorious  offices  of  his  kingdom.  In  accordance  with  this  cha- 
racter, the  four  Living  Ones,  who  are  exhibited  as  Representatives 
of  the  Angelic  host  in  the  heavens,  manifest  their  exalted  love  to 
the  great  Author  of  their  blessings,  by  celebrating,  with  an  unceas- 
ing voice,  his  infinite  holiness  and  excellency,  throughout  the  never- 
ending  progress  of  their  being.  In  this  glorious  employment,  also, 
all  the  innumerable  company  of  Angels  are  declared  to  unite  with 
them,  to  be  animated  by  the  same  perfect  character,  and  to  har- 
monize with  them  in  their  hearts,  as  well  as  in  their  songs. 

REMARKS. 

1st.  How  delightful  an  object  of  contemplation  is  this  glorious 
Order  of  beings  ! 

All  things,  pertaining  to  this  illustrious  subject,  are  cheering,  lu- 
minous, animating,  and  sublime.  The  very  names,  assigned  to  An- 
gels by  their  Creator,  convey  to  us  ideas  pre-eminently  pleasing, 
fitted  to  captivate  the  heart,  and  exalt  the  imagination ;  ideas  only 
cheerful,  refined,  and  noble  ;  ideas,  which  dispel  gloom,  banish 
despondency,  enliven  hope,  and  awaken  sincere  and  unmingled 
joy.  They  are  Living  Ones ;  beings,  in  whom  life  is  inherent  and 
instinctive ;  who  sprang  up  under  the  quickening  influence  of  the 
Sun  of  Righteousness,  beneath  the  morning  of  everlasting  day; 
who  rose,  expanded,  and  blossomed,  in  the  uncreated  beam,  on  the 
banks  of  the  river  of  life,  and  were  nourished  by  the  waters  of  im- 
mortality. They  are  Spirits  ;  winged  with  activity,  and  informed 
with  power,  which  no  labour  wearies,  and  no  duration  impairs : 
their  faculties  always  fresh  and  young ;  their  exertions  unceasing 
and  wonderful ;  and  their  destination  noble  and  delightful,  without 
example,  and  without  end.  They  are  Burning  Ones,  glowing  with 
a  pure  and  serene,  an  intense  and  immortal,  flame  of  divine  love; 
returning,  without  ceasing,  the  light  and  warmth,  which  they  have 
received  from  the  great  central  Sun  of  the  Universe  ;  reflecting 
with  supreme  beauty  the  image  of  that  divine  Luminary  ;  and  uni- 
versally glorious,  although  differing  from  each  other  in  glory. 

The  place,  in  which  they  dwell,  is  perfectly  suited  to  their  il- 
lustrious character.     It  is  no  other  than  the  Heaven  of  Heavens  ; 


SER.  XVIII.]  ANGELS. 

the  first  and  best  world,  that  will  ever  be  created ;  the  place,  where 
God  himself  delights  peculiarly  to  dwell ;  the  house,  where  virtue, 
peace,  and  joy,  dwelt  in  the  beginning,  and  will  dwell  for  ever ; 
the  throne  of  boundless  dominion  ;  the  parent  city  of  the  great  em- 
pire of  JEHOVAH  ;  the  happy  region,  where  all  things  are  verdant 
with  life,  and  blossom  with  immortality. 

The  Station,  which  they  hold,  is  of  the  same  cheerful  and  ele- 
vated nature.  It  is  the  first  station,  allotted  to  created  existence. 
These  sublime  Intelligences,  are  the  immediate  attendants  of  JE- 
HOVAH ;  the  nobles  and  princes  of  the  Universe.  All  their  em- 
ployments, all  their  allotments,  are  honoui-able  and  happy;  all 
their  destiny,  dignified  and  divine. 

Angels,  then,  present  us  with  an  object  of  contemplation,  replen- 
ished with  inherent  light,  beauty,  and  greatness,  with  nothing  to 
tarnish,  nothing  to  impair,  its  lustre ;  nothing  to  alloy  the  pleasure 
of  the  beholder :  a  vivid  landscape,  formed  of  all  the  fine  varie- 
ties of  novelty  and  greatness,  without  one  misshapen,  decayed,  or 
lifeless  object,  to  lessen  its  perfection :  a  morning  of  the  spring, 
without  a  cloud  to  overcast  it :  a  sun,  without  a  spot,  shining  or  ly 
with  the  various  colours  of  unmingled  light. 

When  we  cast  our  eyes  on  this  charming  and  transporting  sce.ie, 
we  instinctively  ask,  What  is  the  source  of  this  unrivalled  assem- 
blage, this  unmixed  group  of  objects  so  delightful  ?  The  answer 
is  at  hand.  Holiness  is  the  well-spring,  whence  all  these  streams 
of  beauty  and  pleasure  are  derived.  If  a  single  doubt  arises  in 
our  minds  concerning  this  truth,  it  may  be  removed  in  a  moment  - 
Fallen  Angels  were  once  possessed  of  all  these  illustrious  attri- 
butes, and  held  the  exalted  station,  which  is  now  exclusively  en- 
joyed by  their  fellows.  Fallen  Angels  are  still  possessed  in  an 
eminent  degree  of  power,  life,  activity,  and  knowledge  ;  but  they 
yielded  up  their  holiness,  when  they  revolted  from  their  Maker ; 
and  changed  for  ever  their  character,  and  their  destiny,  by  sinning 
against  God.  Sin  converted  them  into  Fiends,  and  made  Hell  their 
habitation.  From  Sin,  that  dark  and  dreadful  word  derives  all  its 
gloom,  sorrow,  and  despair.  Sin  ushered  it  into  being ;  raised  its 
prison  walls  ;  barred  its  iron  gates  ;  shrouded  its  desolate  regions 
in  the  blackness  of  darkness ;  kindled  the  fires,  by  which  it  is 
gloomily  enlightened,  and  awakened  all  the  cries,  and  groans,  and 
curses,  and  blasphemies,  which  echo  through  its  regions  of  sorrow. 
Sin  changed  Angels,  once  surrounding  the  throne,  and  harmonizing 
in  the  praise  of  God,  into  liars,  accusers,  calumniators,  adversaries, 
and  destroyers.  How  amazing  and  dreadful  the  change !  How 
loathsome,  how  detestable,  the  spirit,  by  which  it  was  accom- 
plished ! 

2dly.  How  different  from  these  glorious  and  unspotted  beings  art 
Men! 

Numerous  are  the  ways,  in  which  we  may,  if  we  please,  derive 
instruction,  improvement,  and  delight,  from  the  contemplation  of 


300  ANGELS.  [SER.  XVIII. 

this  illustrious  race  of  beings.  A  comparison  of  ourselves  with 
them,  and  of  our  circumstances  with  theirs,  will  particularly  teach 
us  our  own  littleness  and  depravity  ;  and  happily,  as  well  as  natu- 
rally, prepare  us  for  humility  and  reformation. 

Man  is  of  the  lowest  order  of  Intelligent  beings ;  kindred  to  ani- 
mals ;  often  raised  very  little  above  their  level ;  possessed  in  the 
humblest  degree  of  rational  attributes ;  the  subject  of  extreme 
weakness,  sluggishness,  and  ignorance  ;  hastening  with  a  rapid 
tendency  to  decay,  old  age,  and  death  ;  without  love  to  God,  or  his 
fellow-men ;  depraved  throughout  with  sin ;  and  voluntarily  yield- 
ed by  himself  to  final  perdition. 

What  an  affecting  contrast  is  here  presented  to  our  view  !  An- 
gels so  great,  virtuous,  and  happy :  Man  so  little,  sinful,  and  mise- 
rable. How  deeply  humbled  ought  we  to  be  by  the  sight  of  this 
picture,  presenting  so  just,  as  well  as  forcible,  a  delineation  of  our 
real  character !  How  ashamed  ought  we  to  be  of  our  impiety,  de- 
ceit, injustice,  unkindness,  pride,  and  vanity!  For  in  this  humble 
state,  we  are  vain  :  possessed  of  this  guilty  character,  we  are  proud. 
Of  what  are  we  proud  ?  Of  what  are  we  vain  ?  Of  our  sin,  our 
disgrace,  our  folly,  our  frailty,  our  diseases,  or  our  death  ?  What 
beside  these  things  can  we  find  to  excite  our  pride  ? 

Yet  we  are  proud  and  vain  :  wonderfully  proud ;  deplorably 
vain.  We  are  proud  of  a  body  fattening  for  worms,  and  pamper- 
ed for  corruption  and  the  grave  ;  of  clothes,  which  we  borrow  from 
the  sheep  and  the  silk- worm ;  of  endowments,  given  us  by  God ; 
of  wealth,  amassed  by  fraud  and  avarice ;  and  of  stations,  confer- 
red by  base  favouritism,  and  popular  frenzy.  Nay,  we  are  proud 
of  profaneness,  cursing,  and  blasphemy.  We  boast  of  bargains, 
made  only  by  the  cunning  of  fraud,  or  the  violence  of  oppression. 
We  glory  in  the  infernal  arts  and  infamous  success  of  seduction. 
We  murder  our  fellow-creatures  in  duels,  and  wreathe  our  temples 
with  garlands  dyed  in  blood.  We  slaughter  thousands  and  millions 
in  war ;  plant  laurels  amid  the  bones,  and  nourish  them  with  the 
blood,  of  those,  whom  we  have  destroyed.  We  raise  our  thrones 
on  the  cemetery  of  buried  nations ;  and  mistake  the  groans  and 
shrieks  of  surviving  parents,  widows,  and  orphans,  for  the  trumpet 
of  Fame.  In  a  word,  all  that  ought  to  humble  us  in  the  dust,  all 
that  ought  to  clothe  us  in  sackcloth,  and  cover  us  with  ashes,  all 
that  blackens  us  with  disgrace  and  guilt,  all  that  makes  us  deform- 
ed and  loathsome  in  the  sight  of  God,  is  converted  by  us  into  the 
means  of  pride  and  exultation ! 

Angels,  although  so  greatly  exalted  above  men,  are  neither 
proud,  nor  vain.  The  plain  reason  is,  they  are  not  sinful.  Pride 
and  Vanity  are  derived  from  sin  only ;  or  rather  sin  is  the  root  and 
stem,  of  bitterness,  of  which  they  are  the  branches.  To  be  proud, 
or  vain,  then,  is  not  to  resemble  the  holy  Angels,  but  the  fallen 
ones.  Can  this  resemblance  flatter  any  man  ?  a  resemblance  to 
the  worst  and  most  odious  of  all  the  creatures  of  God  ?  Who  would 


SER.  XVTII.]  ANGELS.  301 

not  eagerly  drop  this  wretched  likeness,  this  tattered  garb  of  guilt 
and  shame,  assume  a  resemblance  to  the  glorious  beings,  whom  we 
have  been  contemplating,  and  adorn  himself  with  the  unspotted, 
spiritual,  and  never-fading  robe  of  humility  and  righteousness? 
The  faith,  repentance,  and  love,  of  the  Gospel,  are  t he  fine  linen 
of  the  saints,  wrought,  and  made  white,  in  the  heavens  ;  and  with 
this  best  robe,  in  his  father's  house,  every  repenting  and  returning 
prodigal  will  be  clothed. 

3dly.  What  a  happy  change  would  be  accomplished  in  this  world, 
if  men  would  assume  the  spirit  and  conduct  of  Angels! 

Angels  never  indulge  sloth,  deceit,  wrath,  malice,  envy,  or  im- 
piety. Angels  never  cheat,  corrupt,  betray,  nor  oppress.  Angels 
never  profane  the  name  of  God,  perjure  themselves,  ridicule  sacred 
things,  insult  the  Redeemer,  resist  the  Holy  Ghost,  nor  deny  the 
being,  the  perfections,  the  word,  or  the  government,  of  God.  An- 
gels never  consume  their  time  in  idle  amusements,  or  guilty  plea- 
sures ;  never  slander  each  other,  never  quarrel ;  never  make  wars ; 
and  never  desire,  nor  plunder  each  other's  blessings.  How  mise- 
rable have  men,  by  all  this  conduct,  rendered  this  unhappy  world ! 
With  what  a  prodigal  hand  do  we  waste  the  blessings,  given  to  us 
by  God  ;  pervert  our  talents,  and  frustrate  the  end  of  our  being. 
With  what  rapacity  and  violence  do  we  plunder  the  blessings,  and 
destroy  the  lives,  of  our  fellow-creatures  ?  In  an  existence,  natur- 
ally accompanied  by  many  evils,  we  are  impatient  to  create  and 
multiply  sufferings ;  to  lessen  the  good,  which  God  has  given  ;  to 
shorten  the  period  of  life,  already  so  little  ;  and  to  surround  it  with 
miseries  of  our  own  creation.  In  this  manner,  and  by  ourselves, 
the  evils  which  we  suffer  have  been  immensely  multiplied ;  and  the 
World,  destined  for  our  habitation,  which,  if  we  were  pious,  just, 
sincere,  and  kind,  would  be  a  comfortable  residence,  has  been  con- 
verted into  a  region  of  sorrow  and  mourning.  Private  dwellings, 
the  proper  mansions  of  peace  and  love,  have  been  disturbed  by 
domestic  broils  :  the  father  contending  against  his  son,  and  the  son 
against  his  father ;  the  mother  with  parental  unkindness  provoking 
her  daughter  to  wrath,  and  the  daughter,  with  filial  impiety,  revolting 
from  her  mother :  Brethren  have  become  strangers  to  each  other ; 
and  for  such  a  length  of  time,  and  with  such  violence  of  passion, 
that  they  have  been  harder  to  be  won  than  the  bars  of  a  castle. 
Neighbourhoods  have  been  distracted  with  divisions  and  conten- 
tions 5  and  nations  rent  asunder  by  faction  and  discord.  Empires 
have  become  fields  of  war  and  slaughter ;  and  the  earth  has  been 
changed  into  a  vast  receptacle  of  misery  and  ruin.  All  this  wretch- 
edness is  the  consequence  of  sin ;  its  immediate  product ;  its  genu- 
ine offspring.  Should  we,  then,  drop  this  character;  would  not 
our  consciences  be  more  serene,  our  lives  more  pleasant,  our  fami- 
ilies  more  harmonious,  and  the  world  more  quiet  and  happy  ? 

The  mighty  difference  between  Heaven  and  earth,  angels  and 
men,  lies  in  holiness  and  sin.  Angels  are  holy ;  we  are  sinful : 


302  ANGELS.  [SER.  XVIIL 

their  residence  is  happy ;  ours  in  many  respects  wretched.  This 
world  was  originally  formed  to  be  a  delightful  habitation  ;  and  at 
the  close  of  the  creation,  was  by  God  himself  pronounced  to  be 
very  good.  Man  was  once  immortal  and  happy ;  because  he  was 
just,  kind,  sincere,  humble,  and  pious.  What  has  the  world,  what 
has  man,  gained  by  the  change  ?  The  afflicting  answer  may  be 
summed  up  in  a  word.  God  made  the  earth  a  beautiful  image  of 
Heaven ;  Man,  by  his  apostacy,  has  changed  it  into  no  obscure  re- 
semblance of  Hell.  God  made  man  a  little  lower  than  the  Angels, 
and  crowned  him  with  glory  and  honour :  Man,  being  in  honour, 
abode  no/,  but  became  like  the  beasts  which  perish* 


CREATIOX. ANGELS. 


COLOSSIANS  i.  16. — For  by  him  were  all  things  created,  that  are  in  heaven,  and  that 
are  in  earth,  visible  and  invisible,  whether  they  be  Thrones,  or  Dominions,  or  Prin- 
cipalities, or  Powers :  all  things  were  created  by  him  and  for  him. 

IN  the  preceding  discourse',  I  began  a  consideration  of  the  na- 
ture and  circumstances  of  Angels.  After  examining  these  things 
generally,  as  imported  by  the  several  names,  given  to  these  illus- 
trious beings  in  the  Scriptures,  I  proposed  to  mention  whatever 
was  necessary  to  my  design  under  the  following  heads : 

I.  Their  rank  or  Station; 

II.  Their  Attributes  ;  and 

III.  Their  Employments. 

The  two  first  of  these  subjects  I  then  considered  at  some  length. 
Under  the  second  head  I  observed  that  they  are  possessed, 

1st.   Of  Wonderful  Power  j 

2dly.   Of  Wonderful  Activity  ; 

3dly.   Of  Immortal  Youth; 

4thly.  Of  the  noblest  Intellectual  faculties,  and  of  Knowledge,  su- 
perior to  that  of  any  other  created  beings  ;  and 

5thly.  Of  consummate  Holiness. 

I  shall  now  proceed  to  a  further  consideration  of  this  branch  of 
the  general  subject ;  and  observe, 

Gthly.  That  Angels  are  possessed  of  distinguished  Loveliness  of 
Character. 

In  the  view  of  passion,  and  taste,  beings  are  lovely,  when  pos- 
sessed of  external  beauty  of  form,  and  gracefulness  of  deportment. 
A  complexion  finely  coloured  and  blended,  a  figure  finely  fashion- 
ed, features  happily  turned  and  adjusted,  and  a  demeanour  elegant- 
ly exhibited,  are  to  our  fancy,  and  our  passions,  so  engaging  and 
lovely,  as  not  unfrcquently  to  engross  the  affections  of  the  mind. 
Yet  even  we  are  sensible  that  these  are  very  imperfect  objects  of 
our  attachment.  Accordingly,  we  speak  of  them  in  customary  lan- 
guage, as  things  of  mere  fancy ;  unsolid  ;  unenduring ;  of  little 
value  ;  and,  therefore,  incapable  of  claiming,  or  receiving,  the  sin- 
cere approbation  of  the  judgment,  the  full  testimony  of  unbiassed 
Reason,  on  account  of  any  inherent,  or  essential  excellence. 

But  there  are  objects  of  a  nobler  kind,  claiming,  in  a  far  higher 
degree,  both  our  affections  and  our  esteem.  All  the  diversities  of 
virtue,  or  holiness,  are  in  their  nature  pre-eminently  lovely.  Vir- 
tue is  the  beauty  of  the  mind  ;  and  as  superior  to  that  of  the  form, 
as  the  soul  is  superior  to  the  tenement,  in  which  it  dwells.  On  this 


304  ANGELS.  [SER.  XIX. 

delightful  object,  the  understanding,  in  spite  of  every  human  pre- 
judice, fixes  its  eye  with  unqualified  approbation ;  and  the  heart,  if 
not  wholly  destitute  of  candour,  with  sincere  delight.  Virtue  is 
the  beauty  of  the  heavenly  wrorld ;  and,  while  it  engrosses  the  at- 
tachment, and  the  homage,  of  Angels  themselves,  is  regarded  with 
entire  complacency  by  its  divine  Author. 

In  exact  accordance  with  the  supreme  value  of  this  inestimable 
object,  mankind  customarily  speak  of  it  under  its  various  names, 
as  more  excellent,  more  noble,  more  solid,  more  desirable,  and  as 
demanding,  in  a  higher  degree  than  any  other  attribute,  the  regard 
and  complacency  of  every  Intelligent  being.  In  this  manner  we 
show,  that,  partial  as  we  are,  we  still  prefer  worth  to  external 
beauty  and  grace. 

There  is,  then,  even  in  our  view,  a  higher  and  nobler  loveliness, 
than  that  which  engages  our  fancy,  or  our  taste ;  a  foundation  in 
the  nature  of  things  for  more  rational,  more  pure,  and  more  endur- 
ing attachment.  In  what  does  this  loveliness  consist?  In  some- 
thing, plainly,  which  is  not  found  in  external  form,  complexion,  or 
gracefulness  ;  something,  which  belongs  to  mind,  and  not  to  person. 
It  does  not  consist  in  intelligence.  Men  of  the  greatest  understand- 
ing, and  information,  are  often  odious,  injurious,  and  deformed  with 
all  the  turpitude,  ever  found  in  the  human  character.  The  fallen 
angels,  also,  are  unquestionably  possessed  of  intelligence,  in  de- 
grees far  superior  to  our  comprehension ;  and  are,  notwithstanding, 
the  most  hateful  of  all  beings. 

In  the  disposition,  then,  the  only  remaining  characteristical  fa- 
culty of  the  mind,  must  its  amiableness  reside.  But  the  disposition 
is  lovely,  either  as  it  is  sinful,  or  virtuous ;  either  as  it  hates,  or 
loves,  God,  and  other  Intelligent  beings.  To  determine  in  which 
of  these  cases  the  mind  is  lovely,  demands  not  even  a  question. 

In  virtue,  then,  according  to  the  decision  of  mankind,  sinful  as 
they  are,  is  found  the  true  loveliness  of  Intelligent  beings ;  that  which 
unbiassed  Reason  approves  ;  which  is  always  excellent ;  which  is 
uniformly  the  object  of  delight ;  which  will  never  change  ;  and 
which  will  never  cease  to  be  desired. 

Of  this  loveliness,  Angels  are  above  all  created  beings  supreme- 
ly possessed.  Angels  are  sincere,  gentle,  meek,  kind,  compas- 
sionate, and  perfectly  conformed  to  that  great  moral  principle,  com- 
municated in  the  words  of  the  Lord  Jesus,  which  he  said,  It  is  more 
blessed  to  give,  than  to  receive.  This  sublime  excellence,  incom- 
parably more  precious  than  gold  which  perisheth,  has  in  them  been, 
from  the  beginning,  debased  with  no  alloy,  tarnished  with  no  spot, 
impaired  by  no  length  of  years,  and  changed  by  no  weakness  or 
imperfection.  Free  from  every  defect,  and  every  mixture,  it  has 
varied  with  length  of  years  merely  towards  higher  and  higher  per- 
fection, and  shone,  not  only  with  undiminished,  but  with  increased 
beauty  and  lustre.  There  is  no  good,  which  it  is  proper  for  Angels 
to  do,  which  they  are  not  habitually  prepared  to  do.  There  is  no 


SER.  XIX.]  ANGELS.  305 

kindness,  capable  of  being  suitably  exercised  by  them,  which  they 
do  not  in  fact  exercise.  The  more  their  faculties  are  enlarged ; 
the  more  their  knowledge  is  increased ;  the  more  their  means  of 
usefulness  are  multiplied ;  the  more  exalted  is  their  excellence, 
the  more  disinterested  and  noble  their  disposition,  the  more  intense 
their  benevolence,  and  the  more  lovely  and  beautiful  their  charac- 
ter. The  good,  which  they  have  already  done,  has  only  prepared 
them  to  do  more  and  greater  good  ;  and  the  disposition,  with  which 
it  was  done,  has  only  become  stronger  by  every  preceding  exer- 
tion. 

Let  me  pause,  here,  with  a  momentary  digression ;  and  persuade 
you  to  call  to  mind  how  delightful  an  intimate  connexion  must  be 
with  even  a  single  rational  being,  who  always  spoke  that  which 
was  true,  and  always  did  that  which  was  just  and  kind ;  in  whom 
confidence  could  be  reposed  without  a  fear,  and  from  whom  every 
kind  office  might  be  expected,  without  even  a  suspicion  of  disap- 
pointment. If  the  friendship  of  one  such  being  would  be  a  rich 
possession ;  how  inestimable  must  be  the  privilege  of  living  for  ever 
in  a  world  of  such  friends ! 

7thly.  Angels  are  invested  with  high  personal  Dignity  and  Glory. 
Dignity  originally  denoted  the  same  with  worth  ;  but  is  now  gen- 
erally used  to  signify  that  kind  of  worth,  which  is  elevated  and  great ; 
which  inspires  reverence  and  admiration  ;  rather  than  that,  which 
is  more  gentle  and  familiar  ;  as  well  as  the  manifestations  of  it  in 
the  conduct,  and  the  honours,  with  which  it  is  considered  as  suit- 
ably rewarded.  The  spirit  and  character,  formed  \>y  the  magnani- 
mous and  sublimer  virtues,  are  here  intended  by  personal  dignity ; 
and  all  the  honour,  with  which  God  has  invested  this  character  in 
angels,  is  intended  by  personal  glory.  In  these  respects,  Angels 
are  totally  distinguished  from  all  other  created  beings. 

This  truth  cannot  but  be  evident  from  the  account,  already  sum- 
marily given,  of  the  attributes,  both  natural  and  moral,  of  these  ex- 
alted Intelligences.  Their  minds,  it  has  been  shown,  were  origin- 
ally formed  with  vast  capacities,  and  with  an  unmingled  and  intense 
love  of  truth.  Truth  is  an  account  of  the  character  and  works  of 
GoJ  ;  subjects  elevated  above  all  height,  and  extended  above  all 
limits;  possessed  of  inherent  grandeur  and  sublimity  literally  infi- 
nite ;  fitted  to  awaken  in  every  mind,  formed  with  an  understand- 
ing to  perceive,  and  a  taste  to  relish  them,  great  ideas,  and  exalted 
conceptions ;  and  calculated  to  inspire  habits  of  thinking  and  feel- 
ing, of  the  most  dignified  nature.  To  these  subjects,  Angels  have 
already  devoted  themselves,  throughout  a  vast  period  of  time,  with 
supreme  intenseness  and  fervour.  Their  views  have  been  all 
formed  without  error,  decay,  or  weariness ;  and  their  relish  for  the 
objects  of  their  knowledge  has  only  been  strengthened  by  indulg- 
ence. Of  course,  their  progress  in  understanding  has  been  rapid, 
and  their  attainments  have  been  very  great.  Of  course,  also,  their 
minds  have  been  continually  expanded,  and  ennobled,  by  all  the 
VOL.  I.  39 


306  ANGELS.  [SER.  XIX, 

conceptions,  which  they  have  entertained  concerning  these  won- 
derful subjects. 

In  the  mean  time,  the  conscious  exercise  of  such  vast  power 
and  activity,  and  the  possession  of  ever-vigorous,  ever-blooming 
youth,  destined  to  survive,  and  triumph,  over  time  and  labour, 
must  carry  with  them  a  sense  of  personal  importance,  which,  tem- 
pered and  refined  by  perfect  humility,  cannot  but  be  elevated  in 
a  manner  to  which  there  is  no  parallel.  To  this  character,  their 
stations,  their  residence,  and  their  employments,  all  powerfully 
contribute.  Highly  favoured,  exalted,  and  happy,  in  these  great 
particulars,  Angels  have  the  nearest  access  to  their  Creator,  for 
understanding  the  mysteries,  and  contemplating  the  greatness,  ot 
his  dispensations,  and  for  learning  from  them  his  infinitely  majestic 
and  glorious  character.  Heaven  is  the  centre,  and  the  seat,  of  all 
that  is  great  and  wonderful,  all  that  is  refined  and  exquisite,  all 
that  is  splendid  and  glorious.  To  Angels,  these  magnificent  things 
are  habitually  familiar ;  and  by  them  their  taste  is  formed,  and 
their  character  established.  Their  exertions,  also,  are  of  a  kind 
wonderfully  sublime.  The  being,  who  can  bind  the  four  winds  of 
Heaven,  imprison  the  prince  of  the  power  of  the  air,  or  wing  his 
flight  in  a  moment  to  a  distant  world,  possesses  an  inherent  impor- 
tance, to  which  our  imaginations  cannot  extend ;  a  sublimity  of 
character,  elevated  beyond  the  utmost  stretch  of  human  sight. 

Exactly  accordant  with  these  views  of  the  subject  are  the  splen- 
dour and  majesty  of  appearance,  frequently  assumed  by  Angels  in 
their  visits  to  this  lower  world.  I  shall  not  detail  the  facts,  of 
which  this  splendour  has  been  composed ;  nor  repeat  the  unrival- 
led descriptions  of  it,  given  to  us  in  the  Word  of  God.  It  will  be 
sufficient  for  my  present  purpose  to  observe,  that  in  their  presence 
mankind  have  trembled,  shrunk,  and  fallen ;  and,  scarcely  able  to 
survive  their  impressions,  have  felt  themeselves  to  be  nothing,  and 
less  than  nothing. 

How  abashed,  how  amazed,  how  dumb,  should  we  be  in  the  pre- 
sence of  Gabriel,  known  by  us  to  be  an  inhabitant  of  the  heavenly 
world ;  to  stand  in  the  presence  of  God ;  to  be  exalted  above  all 
human  weakness,  error,  and  sin  ;  and  to  be  wise,  and  great,  and 
good,  in  the  sight  of  God  himself!  How  great  must  he  seem  to 
us  ;  how  dignified  ;  how  glorious !  How  little,  on  the  contrary, 
should  we  appear  to  him  ;  how  unworthy  !  Would  not  our  pride 
wither  in  a  moment,  and  our  vanity  flee  away  ?  Should  we  not, 
like  Peter,  and  his  companions,  in  the  presence  of  Moses  and  Elias, 
be  instantly  lost  and  bewildered  ;  and  utter,  if  we  spoke  at  all,  that 
which  we  did  not  understand  ? 

Of  all  these  attributes,  it  is  to  be  remembered  further,  that  they 
are  eternal.  Angels  live  for  ever ;  and  are  hence  termed,  by  way 
of  distinction,  Living  Ones,  or  Living  Creatures.  With  their  being, 
their  excellencies  are  all  co-extended ;  and  are  in  the  same  man- 
ner immortal.  Nor  are  they  merely  immortal ;  but  are  perpetu- 


SER.  XIX.]  ANGELS.  30? 

ally  improving.  Every  .day,  they  study,  and  understand,  more  and 
more,  the  wonders  of  creation  and  Providence,  and  the  character 
of  their  great  Author.  With  their  knowledge,  their  love  to  God  is 
continually  enlarged,  and  enraptured ;  their  benevolence  to  their 
fellow-creatures,  their  amiable  conduct,  their  sweetness,  loveliness, 
and  dignity  of  character,  are  all  enhanced  and  refined.  Great, 
wise,  noble,  and  excellent,  at  first,  they  have  regularly  advanced 
in  this  divine  progress  of  improvement  to  the  present  time. 

How  excellent  did  Paul  become  in  the  short  period  of  his  life, 
which  elapsed  after  his  conversion  !  How  much  more  excellent 
and  glorious  have  angels  become ;  who,  never  stained  with  sin, 
weakened  by  prejudice,  nor  wearied  by  labour,  have,  with  en- 
larged understanding,  intense  love  of  truth,  and  unmingled  holiness 
of  disposition,  regularly  and  rapidly  advanced  in  the  attainment 
of  all  that  is  great  and  good  through  a  period  of  six  thousand 
years !  How  superlatively  and  universally  excellent  will  they  then 
become  hereafter !  To  what  a  height  of  glory  will  they  rise  in 
the  exercise  of  these  faculties,  in  the  pursuit  of  these  objects,  and 
in  the  indulgence  of  this  disposition,  throughout  endless  ages ! 

III.  Angels  hold  the  Jirst  Employments,  and  Offices,  in  the  Uni- 
verse* 

In  every  government  there  must  be,  of  course,  public  offices. 
These  offices  must  also  increase  in  number  and  importance,  as 
the  government  becomes  more  extensive.  In  a  town,  they  will 
naturally  be  few ;  in  a  province,  more  numerous  ;  and  in  a  king- 
dom, far  more  numerous  still.  In  such  an  empire  as  Rome  or 
China,  a  vast  multitude  of  concerns  continually  exist ;  all  of  which 
must  be  the  immediate  business  of  persons,  devoted  to  them  only. 
Were  this  world  under  a  single  administration  of  government,  the 
public  offices  would  become  numerous,  important,  and  dignified, 
proportionally  to  the  number,  greatness,  and  complication,  of  its 
mighty  interests.  The  kingdom  of  God,  if  I  mistake  not,  is  plainly 
exhibited  both  in  his  Word  and  Works,  as  a  kingdom  of  means. 
Under  his  universal  government,  secondary  causes,  and  subordi- 
nate agents,  are  employed  with  a  real  instrumentality,  and  efficacy, 
in  accomplishing  his  pleasure.  In  such  an  empire,  the  concerns 
are  necessarily  immense,  both  in  their  number  and  their  import- 
ance. Of  these,  some,  however,  are  greater,  and  others  less : 
while  all  are,  in  their  respective  places,  proper  and  useful.  These 
concerns,  according  to  this  scheme,  are,  to  an  extent  undefinable, 
committed  to  such  of  his  Intelligent  creatures,  as  he  has  formed  to 
conduct  them  under  his  own  superintendency  :  and  the  offices, 
which  they  of  course  sustain,  must,  to  our  view,  be,  in  a  vast 
multitude  of  instances,  invested  with  a  greatness,  dignity,  and  im- 
portance, incomprehensible. 

The  Intelligent  beings,  to  whom  the  greatest  and  noblest  of 
these  concerns  are  entrusted,  and  by  whom  the  most  illustrious  of 
all  these  offices  are  sustained,  are  undoubtedly  the  Angels  of  God. 


308  ANGELS  tSER-  Xfx- 

Whatever  demands  the  employment  of  created  power,  activity, 
knowledge,  and  virtue,  of  high  distinction  ;  whatever  is  in  an  emi- 
nent degree  complicated,  vast,  or  sublime  ;  can  with  propriety  be 
committed  only  to  beings,  eminently  invested  with  these  illustrious 
attributes.  In  the  amazing  extent  of  creation,  in  the  eternal  pro- 
gress of  providence,  fields,  sufficiently  ample,  are  furnished  for 
the  employment  of  immense  numbers  of  these  glorious  beings  in 
business  of  high  import,  and  inestimable  dignity.  To  this  scheme 
of  things,  accord,  not  only  their  attributes,  but  their  numbers ;  as 
they  are  exhibited  in  the  Scriptures :  for  we  are  there  told,  that 
thousand  thousands  minister  unto  God,  and  ten  thousand  times  ten 
thousand  stand  before  him. 

That  Angels  are  actually  thus  employed,  can  scarcely  be  doubt- 
ed by  any  man,  who  remembers  the  illustrious  attributes,  of  which 
they  are  possessed ;  and  who  believes,  that  these  attributes  were 
not  given  in  vain.  Should  he,  however,  doubt,  he  may  be  fur- 
nished with  proofs  from  the  Scriptures,  which  cannot  rationally  be 
questioned. 

1st.   Their  Names  clearly  indicate  their  high  employments. 

They  are  styled  Angels ;  that  is,  the  immediate  messengers  of 
God.  They  are  styled  Thrones,  Dominions,  Authorities,  Princi- 
palities or  Governments,  and  Powers  $  to  denote,  that  they  sit 
upon  thrones,  exercise  dominion,  hold  authority,  preside  in  go- 
vernment, and  are  invested  with  the  power,  necessary  for  these 
great  purposes. 

They  are  called  chief  Princes ;  to  indicate,  that  they  are  the 
first  order  of  rulers  in  the  Universe,  under  him,  who  has  prepared 
his  throne  in  the  heavens,  and  whose  kingdom  ruleth  over  all.  They 
are  called  Sons  of  God  ;  to  teach  us,  that  they  are  beings  nearly 
related  to  God  in  character,  favour,  place,  and  authority.  They 
are  called  Morning  Stars,  to  teach  us  the  splendour  and  glory, 
with  which  they  outshine  all  other  Intelligent  creatures.  They 
are  named  Cherubim,  and  Seraphim;  to  inform  us,  that  they  are 
beings,  furnished  with  superior  knowledge  to  discern,  and  with 
superior  holiness  to  pursue,  whatever  is  good  and  right,  honourable 
to  the  Creator,  and  useful  to  his  creatures. 

All  these  names  are  descriptive  either  of  the  nature  and  attri- 
butes of  these  exalted  beings,  or  of  the  stations  and  employments, 
for  which,  by  this  nature,  they  are  qualified. 

2dly.  The  Scriptures,  in  many  instances,  exhibit  them  as  thus 
employed. 

(1st.)  Angels  are  in  the  Scriptures  declared  to  be  extensively  en- 
gaged in  the  immediate  business  of  glorifying  God  and  celebrating 
his  praise. 

At  the  Creation,  the  Morning  Stars,  in  the  dawn  of  their  being, 
surrounded  their  Maker  during  the  progress  of  that  great  work  ; 
and,  when  it  was  finished,  in  the  celebration  of  that  peculiarly  di- 
vine Sabbath,  observed,  consecrated,  and  blessed,  by  God  him- 


SER.  XIX.]  ANGELS. 


309 


self,  as  an  infinitely  solemn  and  authoritative  example  to  mankind. 
sang  together,  and  shouted  for  joy. 

When  the  Lord  Jesus  Christ  descended  on  Mount  Sinai,  to  pub- 
lish, amid  thunders  and  lightnings,  and  aflame  of  devouring  fire, 
his  most  holy  law,  to  the  children  of  men,  the  chariots  of  God,  even 
thousands  of  Angels,*  attended  him  at  this  awful  solemnity,  and 
glorified  him  by  their  ministry  in  this  sublime  dispensation. 

When  the  same  divine  Person  became  incarnate,  Gabriel  an- 
nounced his  birth  to  Zachariah  and  to  Mary.  An  Angel,  also, 
proclaimed  these  glad  tidings  of  great  joy  to  the  shepherds  of 
Bethlehem :  and  a  multitude  of  the  heavenly  host  praised  God  on 
the  same  occasion,  in  the  noblest  hymn  ever  heard  in  this  lower 
world  ;  and  sang,  Glory  to  God  in  the  highest !  and  on  earth,  peace : 
good  will  towards  men  ! 

When  he  ascended  on  high,  and  led  captivity  captive,  having 
finished  the  work  of  Redemption,  and  triumphed  over  all  his  ene- 
mies ;  the  same  exalted  beings,  with  renewed  transport  and  ado- 
ration, surrounded  him  with  the  same  magnificent  attendance  as 
at  Sinai,  singing,  as  he  approached  the  heaven  of  heavens,  Lift 
up  your  heads,  O  ye  gates  !  and  be  ye  lift  up,  ye  everlasting  doors  ! 
and  the  King  of  Glory  shall  come  in.] 

At  the  end  of  this  earthly  system,  when  he  shall  come  to  judge  the 
quick  and  the  dead,  and  blot  out  from  under  heaven  this  world  of 
iniquity  and  rebellion ;  an  Archangel,  preceding  him,  will  call  the 
dead  out  of  their  graves  :  while  the  multitude  of  the  heavenly  host 
will  shout  to  the  Universe  the  awful  wonders  of  the  final  day,  and 
subjoin,  to  all  its  amazing  transactions,  their  solemn  Amen. 

In  the  Heaven  of  Heavens,  the  four  Living  Ones  rest  not,  day 
and  night,  saying,  Holy,  Holy,  Holy,  Lord  God  Almighty  !  who  was, 
and  who  is,  and  who  is  to  come. 

And  I  beheld,  says  St.  John,  and  I  heard  the  voice  of  many  An- 
gels round  about  the  throne,  and  the  Living  Ones,  and  the  Elders; 
and  the  number  of  them  was  ten  thousand  times  ten  thousand,  and 
thousands  of  thousands,  saying  with  a  loud  voice,  Worthy  is  the  Lamb 
that  was  slain,  to  receive  power,  and  wisdom,  and  riches,  and  strength, 
and  honour,  and  glory,  and  blessing. 

(2dly.)  Angels  are  employed  in  studying  the  works  of  God,  and 
in  learning  from  them  his  perfections. 

Who  created  all  things,  says  St.  Paul,  by  Jesus  Christ;  to  the  in- 
tent, that  now  unto  the  Principalities,  and  Powers,  in  heavenly  places, 
might  be  known  by  the  Church  the  manifold  wisdom  of  God. 

Which  things,  says  St.  Peter,  the  Angels  desire  to  look  into ;  or 
more  literally,  Into  which  things,  Angels  earnestly  desire  to  look 
with  the  deepest  attention.  The  original  word,  rtagaxv^ai,  denotes 
the  action  of  stooping  down  to  inspect  minutely,  and  pry  critically 
into,  an  object  of  investigation. 

»  Psalm  Ixviii.  17, 18. 

f  Psalm  Ixviii.  17,18,  compared  with  Ephes.  iv.  8,     See  also  Psalm  xxiv. 


310  ANGELS.  [SER.  XIX. 

In  the  former  of  these  passages,  we  are  presented  with  one 
great  end  of  the  Creation  of  all  things ;  viz.  the  disclosure  of  the 
manifold  wisdom  of  God,  in  his  dispensations  to  his  Church,  unto 
Principalities  and  Powers  in  heavenly  places.  As  this  disclosure 
was  one  great  end  of  the  Creation  of  all  things  ;  so  it  is  evident, 
that  Angels  were  created  with  the  especial  design,  that  they  should 
attain  the  knowledge,  which  it  conveys.  In  the  second  of  these 
passages,  we  are  taught,  that  the  disposition  of  Angels  is  perfectly 
accordant  with  this  design ;  and  that  they  earnestly  desire  to  inves- 
tigate, and  are,  therefore,  unceasingly  employed  in  investigating, 
those  things,  for  the  knowledge  of  which  they  were  especially 
created. 

For  this  great  purpose,  these  glorious  beings  are  in  the  most 
eminent  manner  fitted  -by  all  their  other  employments,  their  won- 
derful attributes,  and  their  exalted  station.  Particularly,  in  their 
employment  as  Messengers  of  God,  in  which  they  visit,  not  only 
this  world,  but  the  Oupavia  of  the  Scriptures ;  the  innumerable  re- 
gions of  the  Heavens;  they  are  furnished  with  the  most  ample  and 
perfect  opportunities  of  understanding  the  endless  multitude,  and 
the  astonishing  nature,  of  the  works  of  Creation  and  Providence. 
Throughout  these  incomprehensible  tracts,  there  is  every  reason  to 
believe,  that  the  same  unceasing  diversity  is  continually  pursued  in 
all  the  divine  works,  which  prevail  so  perfectly  in  this  world.  The 
nature,  attributes,  and  real  importance,  of  all  things,  are  learned, 
not  by  inspection  only,  but  also,  in  an  extensive  degree,  by  com- 
parison. The  relations,  which  they  bear  to  each  other,  can  be 
known  in  no  other  manner :  and  the  knowledge  of  these  is  a  most 
extensive  and  important  part  of  all  that  is  known.  From  the  ad- 
vantage, furnished  him,  of  beholding  many  objects,  and  making 
numerous  and  accurate  comparisons  between  them,  a  rational  trav- 
eller, who  has  visited  many  countries,  is  universally  acknowledged, 
not  only  to  possess  a  more  enlarged  knowledge  of  the  world  than 
other  men,  but  also  to  be  a  more  sound  and  thorough  judge  of  the 
things,  with  which  he  is  acquainted.  Angels  visit  distant  worlds, 
probably  with  more  ease  and  expedition  than  men,  the  towns  in 
their  neighbourhood ;  and  compare  systems  with  more  perfect  com- 
prehension and  accuracy,  than  we,  states  and  kingdoms.  At  the 
same  time,  their  strong  and  unmingled  relish  for  all  the  objects  of 
their  contemplation,  the  unwearied  and  undiminished  vigour  of  their 
minds,  and  the  length  of  years,  through  which  they  have  been  em- 
ployed in  this  illustrious  pursuit,  have,  on  the  one  hand,  given  it  the 
peculiar  power  of  habit ;  and,  on  the  other,  increase,  beyond  cal- 
culation, the  pleasure  which  it  originally  and  naturally  yields. 
Man,  by  the  limited  nature  of  his  powers,  is  almost  of  course 
obliged,  whenever  he  studies,  to  confine  himself  to  study,  and, 
whenever  he  acts,  to  action.  Angels,  by  their  superior  energy, 
seem  fitted  to  pursue  both  courses  at  once;  and  to  be  able  to 
study,  and  act,  without  hindrance,  confusion,  or  any  other  disad- 
vantage. 


SER.  XIX.]  ANGELS.  3jj 

(3dly.)  Angels  are  employed  in  executing  the  judgments  of  God 
upon  this  world. 

The  first  judgment  upon  Man,  which  was  excluding  him  from 
Paradise,  appears  to  have  been  committed  to  the  execution  of  these 
ministering  spirits.  In  the  same  manner,  they  were  the  immediate 
instruments  of  inflicting  the  vengeance  of  God  on  the  Israelites;  on 
the  army  of  Sennacherib  ;  on  Nebuchadnezzar  ;  and  on  Herod.  In 
the  same  manner  also,  they  are  exhibited  in  the  Revelation  of  St. 
John,  as  pouring  out  the  vials  of  divine  wrath  upon  the  nations  of 
this  guilty  world,  and  especially  upon  the  Antichristian  Hierarchy, 
as  the  peculiar  ministers  of  the  justice  of  God.  To  us,  with  our  lim- 
ited views,  and  strong  partialities,  this  office  may  seem  undesirable, 
and  a  diminution  of  that  perfect  felicity,  which  I  have  attributed  to 
this  distinguished  order  of  beings.  The  decision,  however,  will 
easily  appear  to  be  unfounded,  if  we  remember,  that  they  possess 
an  entire  and  unchangeable  confidence  in  God,  and  in  the  perfect 
rectitude  of  all  his  dispensations ;  and,  in  innumerable  instances,  a 
clear  comprehension  of  the  nature,  and  import,  of  the  dispensations 
themselves ;  the  wisdom  and  goodness,  with  which  they  are  brought 
to  pass ;  and  the  valuable  and  glorious  ends,  which  they  are  in- 
tended to  accomplish.  In  exact  accordance  with  this  view  of  the 
subject,  is  sung  in  heaven  the  song  of  Moses  and  the  Lamb.  Great 
and  marvellous  are  thy  works,  Lord  God  Almighty  !  Just  and  true,, 
are  thy  ways,  thou  King  of  Saints  !  Who  shall  not  fear  thee,  O  Lord, 
and  glorify  thy  name  ?  for  thou  only  art  holy :  for  all  nations  shall 
come  and  worship  before  thee  ;  for  thy  judgments  are  made  mani- 
fest. 

(4thly.)  Angels  are  also  employed  in  ministering  Blessings  to  the 
children  of  God  in  this  world. 

Are  they  not  all  ministering  spirits,  says  St.  Paul,  sent  forth  to 
minister  for  them,  who  shall  be  heirs  of  salvation?  In  this  passage, 
we  are  plainly  taught,  that  ministering  to  the  saints,  is  a  standing 
employment  of  Angels,  throughout  the  ages  of  Time.  According- 
ly, they  are  exhibited  in  Jacob's  vision  of  the  ladder,  as  ascending, 
and  descending,  from  Heaven  to  earth,  and  from  earth  to  Heaven, 
continually,  in  the  discharge  of  this  great  duty.  According  to  this 
declaration,  also,  we  are  furnished  by  the  Scriptures  with  numerous 
examples  of  their  actual  ministry  to  the  children  of  God.  Thus 
Angels  delivered  Lot  from  Sodom  ;  Jacob  from  Esau;  Daniel  from 
the  lions ;  his  three  companions  from  the  fiery  furnace ;  Peter  from 
Herod,  and  the  Jewish  Sanhedrim  ;  and  the  nation  of  the  Israelites, 
successively,  from  the  Egyptians,  Canaanites,  and  Assyrians.  Thus 
they  conducted  Lot,  Abraham,  and  the  Israelites,  in  seasons  of  great 
difficulty  and  danger,  to  places,  and  circumstances,  of  safety  and 
peace.  Thus  they  conducted  Gideon  to  the  destruction  of  the  Mi- 
dianitcs,  Joseph  and  Mary  to  Egypt,  Philip  to  the  Eunuch,  and 
Cornelius  to  Peter,  to  the  knowledge  of  the  Gospel  through  him, 
and  to  the  salvation  of  himself,  his  family,  and  his  friends.  Thus 


312  ANGELS.  [SER.XIX 

Angels  instructed  Abraham,  Joshua,  Gideon,  David,  Elijah,  Daniel, 
Zechariah  the  prophet,  Zachariah  the  father  of  John  the  Baptist, 
the  Virgin  Mary,  the  Apostles,  and  their  fellow-disciples.  Thus 
they  comforted  Jacob  at  the  approach  of  Esau ;  Daniel  in  his  pe- 
culiar sorrows  and  dangers ;  Zachariah  in  the  sufferings  of  his  na- 
tion ;  Joseph  and  Mary  in  their  perplexities  ;  CHRIST  in  his  agony ; 
the  Apostles  and  their  companions  after  his  resurrection ;  Paul 
immediately  before  his  shipwreck;  and  the  Church,  universally, 
by  the  testimony  and  instruction,  given  in  the  Revelation  of  St. 
John. 

Generally,  the  Scriptures  inform  us,  especially  in  the  visions  of 
Ezekiel,  Daniel,  and  John,  that  they  are  employed  in  executing  va- 
rious, great,  and  wonderful  purposes  of  divine  Providence.  Here 
we  behold  them  controlling  evil  spirits ;  wielding  the  elements  of 
this  world ;  producing,  directing,  and  terminating,  the  great  con- 
vulsions of  time ;  conveying  the  souls  of  the  just  to  the  Paradise  of 
God ;  serving  the  wicked  from  the  good  at  the  day  of  Judgment ; 
and  performing  the  duties  of  other  dignified  and  glorious  missions. 
All  these  are  instances,  either  of  wonderful  power  and  skill,  or  of 
singular  benevolence  and  excellency  of  character ;  both  eminently 
honourable  to  them,  and  eminently  important  to  the  Universe.  By 
these  facts,  we  cannot  fail  to  be  convinced,  that  their  employments 
are  wholly  noble  and  magnificent,  and  wholly  suited  to  their  digni- 
fied stations  and  exalted  titles  ;  as  well  as  to  the  attributes  of  power, 
knowledge,  and  goodness,  of  which  they  are  so  transcendently 
possessed.  Nor  can  we  rationally  doubt,  that  they  visit  every  other 
habitable  world,  with  messages  and  designs  of  the  same  sublime 
import ;  execute  the  great  purposes  of  God  in  all  the  parts  of  his 
vast  kingdom ;  and  thus  become,  in  an  extensive  sense,  illustrious 
benefactors  of  the  Intelligent  Creation. 

REMARKS. 

1st.  These  considerations  furnish  us  with  a  strong  presumptive 
argument,  that  the  Scriptures  are  a  divine  Revelation. 

In  the  Scriptures  we  find  an  Order,  or  rather  a  Kind,  of  beings 
described,  which  were  never  known,  nor  imagined,  by  any  person, 
who  did  not  derive  his  acquaintance  with  them  from  that  book. 
They  are  beings,  who  have  a  character,  as  appropriate  as  that  of 
man,  and  differing  from  that  of  man  as  far,  as  finite  Intelligences 
can  be  supposed  to  differ  from  each  other.  Yet  the  character  is 
complete,  entire,  and  of  a  piece  with  itself.  Every  attribute  is 
suited  to  every  other :  all  are  angelic :  all  are  heavenly.  A  sta- 
tion is  also  assigned  to  them,  of  dignity  and  importance  perfectly 
fitted  to  their  character,  and  worthy  of  being  filled  by  such  beings. 
Employments  are  also  marked  out  for  them,  altogether  becoming 
both  the  station  and  the  character ;  angelic  employments  ;  suited 
to  the  Sons  of  God,  the  Morning  Stars  of  Heaven.  Can  it  be  rea- 
sonably supposed,  that  these  things  were  devised  by  human  ima- 


SF.R.  XIX.]  ANGELS.  313 

gination  ?  Have  similar  things  been  ever  thus  devised  ?  The  fancy 
of  man  has,  in  all  nations  and  ages,  delighted  itself  with  the  em- 
ployment of  fashioning  imaginary  beings,  of  a  nature  superior  to 
ours.  What  have  been  its  productions  ?  The  Gods,  demons,  and 
Genii,  of  ancient ;  and  the  elves,  sylphs,  and  fairies,  of  more  mod- 
ern, times.  But  how  do  all  these  shrink  from  a  comparison  with 
Angels  ?  They  are  little,  base,  trifling,  sordid,  and  sinful,  enough 
to  have  been  copied,  with  a  few  easy  additions,  from  the  depraved 
characteristics  of  men.  But  where  does  this  world  furnish  mate- 
rials for  the  composition  of  an  angelic  character  ?  What  originals 
has  it  presented,  from  which  the  portrait  could  be  drawn  ? 

A  multitude  of  writers  in  the  Scriptures,  fifteen  at  least,  have  de- 
scribed these  glorious  beings  with  the  most  perfect  harmony,  and 
without  a  single  discordant  idea.  In  the  mean  time,  their  descrip- 
tions are  extensively  various,  comprising  many  particulars,  and 
wholly  independent  of  each  other.  All  the  writers  are  in  this  re- 
spect, as  well  as  others,  originals.  Not  one  is  a  copier ;  not  one 
a  plagiary :  yet  their  representations  are  universally  noble,  sublime, 
dignified,  beautiful,  and  lovely,  beyond  any  thing,  found  in  the  most 
perfect  writings  of  uninspired  men. 

How  came  these  things  to  pass  ?  Whence  did  these  writers,  in  so 
distant  ages,  and  differing  so  widely  in  education,  genius,  charac- 
ters, interests,  and  views,  unite  with  such  perfect  harmony  in  so 
difficult  an  object  of  conception ;  while  writing  for  so  diverse  pur- 
poses, and  on  so  diverse  occasions  ?  Whence  is  it,  that  not  an  in- 
dividual of  them  has  made  a  single  slip ;  that  not  a  thought  is  ut- 
tered, not  a  fact  asserted,  nor  a  doctrine  declared,  but  such  as  is 
perfectly  free  from  fault,  impurity,  littleness,  and  defect ;  such  as 
is  entirely  noble,  refined,  and  becoming  so  exalted  and  spotless  a 
character?  All  heathen  writers  have  stained  even  their  Gods 
with  great  defects,  and  deformed  them  with  gross  crimes  ;  and, 
wherever  they  have  exhibited  their  Gods  as  acting,  have  filled  up 
their  history  with  weakness  and  depravity.  The  Angels  of  the 
Scriptures,  on  the  contrary,  are  every  where,  by  every  writer,  and 
and  in  every  attribute  and  act  alike,  pure  and  perfect.  The  only 
answer,  which  can  be  given,  is,  God  directed  the  one  class  of  wri- 
ters, and  human  reason  and  imagination  the  other. 

2dly.  How  wonderful,  and  hozu  amiable,  do  these  considerations 
exhibit  the  humility  of  angels! 

In  the  observations,  which  have  been  made,  we  have  seen  their 
character  to  be  great  and  glorious  without  a  parallel  ;  their  station 
exalted  above  that  of  all  other  created  beings  ;  and  their  employ- 
ments the  first  in  the  kingdom  of  God.  i  et  they  do  not  disdain, 
nor  grudge,  to  minister  to  the  wants  and  relief,  to  the  instruction 
and  the  comfort,  of  men  ;  who,  compared  with  them,  are  only 
worms  of  the  dust. 

A  single  fact  will  set  this  subject  in  a  stronger  light,  than  any 
train  of  general  observations.  Call  up  to  your  view,  then,  a  choir 

VOL.  I.  40 


314  ANGELS.  [SER.  XIX. 

of  these  illustrious  beings,  cheerfully  leaving  the  glory  of  Heaven, 
and  directing  their  flight  to  this  forlorn  and  sinful  earth,  to  accom- 
pany the  departing  spirit  of  poor,  despised,  forgotten  Lazarus,  to 
the  world  of  happiness ;  to  point  the  way  to  that  distant  and  de- 
lightful region ;  and  to  aid  his  trembling  wing  to  the  house  and 
presence  of  his  Father  and  his  God.  What  monarch,  what  noble, 
what  gentleman,  what  plain  man,  would,  willingly,  have  even  at- 
tended his  funeral  ?  Who  would  have  received  him,  when  alive, 
into  his  house ;  powerfully  as  his  sufferings  pleaded  for  charitable 
relief?  Who,  much  more,  would  have  consented  to  become  his 
companion  ?  Who,  still  more,  would  have  acknowledged  himself 
his  friend  ?  Yet  all  this,  Angels  did  not  disdain. 

Let  us  take  to  ourselves  shame  and  confusion  of  face,  at  the 
remembrance  of  our  pride  and  haughtiness  of  heart.  How  often 
do  we  despise,  neglect,  insult  and  trample  under  foot,  those  who, 
in  the  sight  of  God,  are  far  better  than  ourselves !  For  what  do 
we  despise  them  ?  Because,  perhaps,  their  houses,  their  persons, 
their  dress,  their  wealth,  or  their  talents,  are  inferior  to  our  own. 
We  might,  indeed,  sometimes  pity  them  for  these  reasons,  and  be 
justified.  But  where  shall  we  find  an  excuse  for  despising  them  ? 

Nor  is  the  meekness  of  Angels  less  contrasted  to  our  wrath  and 
revenge.  They  do  not  even  bring  railing  accusations*  Much  less 
do  they,  like  ourselves,  indulge  furious  resentment,  and  seek  in- 
satiable revenge.  There  is  not  a  single  reason  to  believe,  that 
they  ever  exercised,  even  in  one  instance,  personal  resentment 
against  the  basest  and  most  guilty  child  of  Adam  ;  or  a  revenge- 
ful thought  against  the  most  depraved  inhabitant  of  hell.  No  pro- 
vocation is  able  to  disturb  the  serenity  of  their  minds.  No  cloud 
ever  overcasts  their  smiles,  or  intercepts  the  clear  sunshine  of 
their  benevolence. 

3dly.  How  are  the  meek  and  humble  virtues  dignified  by  his  great 
example  ! 

These  virtues  are  the  constant  character,  the  essential  attri- 
butes, the  peculiar  glory,  of  Thrones,  Dominions,  Principalities,  and 
Powers.  But  these  virtues,  and  those  in  whom  they  are  found  on 
earth,  man,  who  is  a  worm,  and  the  son  of  man,  who  is  but  a  worm, 
regards  with  contempt.  Men  glory  in  being  proud,  in  being  wrath- 
ful, in  being  revengeful ;  in  being  tyrants  and  oppressors,  in  being 
heroes  and  butchers.  To  men  of  these  characters,  statues  are 
erected ;  nay,  temples  have  been  built,  and  altars  smoked  with 
victims.  To  them,  the  page  of  the  historian  and  the  harp  of 
the  poet  are  consecrated.  To  their  praise,  the  sculptor  bids  the 
marble  breathe,  and  the  painter  teaches  his  canvass  to  glow.  They 
live  in  palaces,  and  are  entombed  in  mausoleums.  Shouts  and  ho- 
sannas  follow  them  through  life ;  and,  at  their  death,  nations  re- 
echo the  cries  of  lamentation,  and  kingdoms  are  covered  with  sack 
cloth  and  ashes.  How  strange  is  all  this  to  the  eye  of  Reason 
Dives  arrayed  in  purple  and  fine  linen,  and  faring  sumptuously 


SER.  XIX.]  ANGELS. 

every  day:  while  Lazarus  lies  at  his  gate,  under  the  naked  heavens, 
coveting  only  to  be  fed  with  the  crumbs,  which  fall  from  his  table! 
Nay,'  Pilate  and  Herod  on  the  seat  of  judgment,  and  Christ  on  the 
cross ! 

In  the  invisible  world,  these  things  are  wonderfully  inverted. 
Dives  expires ;  but  no  Angels  convey  him  to  Abraham's  bosom. 
There  the  meek  and  lowly  virtues  claim  the  esteem  and  love,  and 
engross  the  kind  offices,  of  beings,  possessed  of  the  highest  wis- 
dom and  excellence ;  and  obtain  the  everlasting  favour  of  the 
infinite  God.  On  these  virtues,  Angels  smile  with  complacency ; 
while  fools  and  sinners  regard  them  with  hatred  and  scorn.  But, 
if  we  would  be  like  Angels  ;  if  we  would  secure  their  good- will ;  if 
we  would  be  admitted  to  their  glorious  company ;  if  we  would  share 
in  their  immortal  blessings ;  if  we  would  dwell  in  the  house  of  their 
Father  and  our  Father,  of  their  God  and  our  God;  we  must  esteem 
the  things  which  they  esteem ;  love  the  things  which  they  love ;  and 
do  the  things  which  they  do.  We  must  renounce  the  haughty, 
angry,  revengeful  character,  which  we  are  so  pleased  to  assume ; 
become  meek  and  lowly  of  heart,  like  the  divine  Redeemer ;  and  in 
the  midst  of  provocations,  however  great,  must  be  ready  cheerfully 
to  say,  Father,  forgive  them,  for  they  know  not  what  they  do! 

4thly.  What  exalted  views  does  this  subject  present  to  us  of  the 
future  state  of  the  Righteous  ! 

In  the  Resurrection,  says  our  SAVIOUR  to  the  Sadducees,  the  chil- 
dren of  God  shall  be  jtfayysXoi,  equal  to  the  Angels  ;  or,  perhaps 
more  properly,  they  shall  be  like  the  Angels  in  attributes,  station, 
and  employments.  Like  the  Angels,  they  will  possess  endless 
youth,  activity,  power,  knowledge,  and  holiness ;  enjoy  the  same 
immortal  happiness,  dignity,  and  divine  favour  ;  be  lovely,  beauti- 
ful, and  glorious,  in  the  sight  of  God;  and  shine  forth  as  the  Sun 
in  the  kingdom  of  their  Father.  Like  the  Angels,  shall  they  be 
sons,  and  kings,  and  priests,  to  God;  and  live  and  reign,  with  him 
for  ever  and  ever. 

What  a  change  must  this  be  from  the  present  weakness  and 
guilt  of  man ;  from  sluggishness  and  ignorance,  decay  and  death, 
sin  and  misery  !  What  a  wonderful  display  of  the  boundless  com- 
passion of  God,  to  raise  us  from  such  a  depth  to  such  a  height ! 
Can  we  hesitate  to  exclaim,  "  This  is  love  passing  all  understand- 
ing .?"  Who  would  not,  for  these  divine  blessings,  renounce  the 
pleasures  of  sin ;  and  cheerfully  bid  adieu  to  all  that  avarice,  am- 
bition, arid  sensuality  can  boast?  Who  would  not,  with  all  the 
wise  and  good,  cease  at  once  from  the  sordid  pursuits  of  sinners, 
and  direct  every  view,  desire,  and  effort,  towards  the  state  and 
character  of  Angels,  and  the  attainment  of  the  same  residence,  em- 
ployments, happiness,  and  glory  ? 

5thly.  What  sublime  views  does  this  subject  furnish  us  of  the 
greatness  of  Christ ! 

By  him,  says  the  text,  were  all  these  illustrious  beings  created, 


316  ANGELS.  [SER.  xiX. 

together  with  all  their  attributes,  importance,  and  dignity.  The 
character  of  every  workman  is  seen,  of  course,  in  the  nature  of 
the  work,  which  he  has  made.  If  this  be  insignificant  and  wo'rth- 
less ;  it  exhibits  nothing  but  the  insignificance  and  worthlessness 
of  the  maker.  If  curious  and  excellent,  if  sublime  and  wonderful, 
it  unfolds  strongly,  and  certainly,  his  greatness,  wisdom,  and  glory. 
Of  what  faculties  are  Angels  the  subjects !  Of  what  intelligence, 
purity,  power,  loveliness,  and  elevation  of  mind!  What  then 
must  be  the  perfections  of  Him,  who  contrived  and  formed  Angels ; 
who  with  a  word  called  them  into  being ;  who  preserves,  informs, 
directs,  controls,  and  blesses  them  forever  ?  Great  and  excellent 
as  they  are,  they  are  exhibited  as  unclean  in  his  sight,  and  as 
charged  with  folly  before  him.  How  amazing,  then,  must  be  the 
perfection  of  his  character!  how  great;  how  wise;  how  good! 


SERMON  XX. 

CREATION. FALLEN  ANGELS. 


JUDE  6. — And  the.  Angels,  who  kept  not  their  first  estate,  but  left  their  own  habitation, 
he  hath  reserved,  in  everlasting  chains,  under  darkness,  unto  the  judgment  of  the 
great  day. 

IN  this  passage,  we  have  a  concise,  but  very  interesting,  ac- 
count of  certain  Angels,  who  once  dwelt  in  Heaven.  Created,  at 
first,  with  all  the  excellencies  of  the  Angelic  nature,  placed  in  cir- 
cumstances of  the  highest  honour,  and  enjoying  the  greatest  hap- 
piness, they  are  here  represented  as  having  lost  their  character, 
and  forfeited  their  honour  and  happiness.  The  nature  and  allot- 
ments of  these  Angels  furnish  the  subject,  which  next  demands  our 
attention  in  this  System  of  discourses. 

Before  I  enter  on  the  consideration  of  this  subject,  it  will  be  pro- 
per to  take  some  notice  of  an  opinion,  which  has,  chiefly  within  the 
two  past  centuries,  been  adopted  concerning  it,  and  advanced  with 
confidence  by  persons  of  various  descriptions  :  an  opinion,  which, 
if  true,  would  preclude  the  present  discourse,  as  groundless  and 
nugatory.  Jt  is  this  ;  that  there  are  no  such  beings  as  Fallen  Angels. 
Infidels  have  made  the  Scriptural  account  of  these  beings,  a  formal 
objection  against  the  truth  and  credibility  of  the  Scriptures.  Not 
a  small  number  of  men,  professing  themselves  to  be  Christians, 
have  partly  yielded  to  the  objection,  and  partly  considered  the  con- 
trary doctrine  as  necessary  to  their  particular  systems  of  Theology. 
Thus,  here,  as  in  other  cases,  men  apparently  opposed  to  each 
other  in  the  belief,  and  the  denial,  of  the  Scriptures,  have  yet 
united  in  overthrowing  their  authority,  and  unsettling  their  charac- 
ter as  a  revelation. 

From  the  manner,  in  which  the  doctrine  has  been  opposed,  we 
should  naturally  argue  unfavourably  concerning  the  opposition. 
It  has  been  most  usually  opposed,  not  with  sober  argument,  but 
with  ridicule  and  sneers.  A  cause,  which  needs  this  support,  is 
bad  of  course  ;  and  is  by  its  abettors  seen  to  be  bad :  for  no  man 
of  common  sense,  will  ever  resort  to  this  feeble  and  ineffectual 
mode  of  attack,  or  defence,  when  the  surer,  more  rational,  and 
more  efficacious,  resort  of  sober  argument,  is  in  his  power. 

If  the  existence  of  fallen  Angels  is  incredible  ;  it  must  be  so  for 
one  of  the  following  reasons. 

1st.  That  it  is  not  revealed  sufficiently  to  command  belief;  and 
that,  as  we  have  no  direct  knowledge  of  invisible  beings,  aside  from 
Revelation,  so  in  this  case,  Revelation  does  not  warrant  us  to  admit 
their  existence :  or, 


318  FALLEN  ANGELS.  [SER.XX. 

2dly.  There  is  some  evidence  in  the  nature  of  things,  which  dis- 
proves their  existence,  or  at  least,  renders  it  highly  improbable. 

Concerning  the  first  of  these  Methods  of  opposing  the  existence  of 
fallen  Angels,  I  observe,  that  it  has  been  very  little  resorted  to,  by 
the  opposers  of  this  doctrine.  Here,  as  in  many  other  cases,  Re- 
velation has  been  tried  before  the  tribunal  of  Philosophy.  Men 
have  supposed,  that  their  own  judgment  was  a  more  unerring  stand- 
ard of  faith  and  truth,  than  the  Scriptures.  That  Infidels  should 
thus  act,  is  certainly  to  be  expected ;  for  this  opinion  is  the  basis 
of  their  system.  However  irrational,  therefore,  and  indefensible, 
their  conduct  may  seem  to  us  ;  we  are  certainly  to  feel  no  surprise, 
when  they  resort  to  it,  or  rely  upon  it,  with  confidence.  But  for 
this  opinion,  they  could  not  retain  their  system  for  a  moment. 

But,  that  men,  professing  to  believe  in  the  Scriptures  as  a  divine 
Revelation,  should  adopt  this  method  of  establishing,  or  refuting, 
their  declarations,  is,  to  say  the  least,  wonderful.     Still,  it  has  in 
every  age  been  more  or  less  the  conduct  of  persons,  who  have  pro- 
fessed this  belief.     It  began  to  exist  in  the  time  of  the  Apostles  ; 
and  was  boldly  adopted  in  defiance  of  their  authority  and  inspira- 
tion.   The  declaration  of  St.  Paul,  relative  to  this  subject,  are  am- 
ple proofs  of  the  fact.     The  two  first  chapters  of  the  first  Epistle 
to  the  Corinthians,  are,  in  a  great  measure,  employed  on  this  sub- 
ject.   In  them  he  informs  us,  that  to  the  Philosophical  Greeks,  who 
arrogated  to  themselves  the  titles  of  20901  and  ^iXorfocpoi,  Wise  Men  and 
Philosophers,  the  doctrine  of  the  cross  was  foolishness.    This,  there- 
fore, was  then  a  general  decision  of  Philosophy.   Against  the  adop- 
tion of  that  Philosophy,  and  the  imitation  of  the  men  who  profess- 
ed it,  he  strongly  cautions  the  Corinthian  Christians ;  who  were  in 
no  small  danger  from  its  imposing  and  deceitful  influence.     At  the 
same  time,  he  informs  them,  that  this  foolishness,  as  they  termed  it, 
of  God,  was  wiser  than  Men  ;  that  God  had  not  chosen  men  of  this 
character  to  call  them  to  salvation,  but  men  of  an  opposite  character, 
who  disclaimed  the  very  words,  as  well  as  the  spirit,  of  this  Phi- 
losophy ;  men,  who,  although  despised  and  accounted  as  nothing 
by  these  vain,  arrogant  Philosophers,  and  their  followers,  were  yet 
beloved  of  God,  and  the  instruments  of  their  salvation.    He  farther 
informs  them,  that  the  wisdom  of  this  world,  is  foolishness  with  God  j 
and  again  declares,  that  the  Lord  knoiaeth  the  reasonings  of  the  wise, 
that  they  are  vain.     To  the  Colossians  he  writes,  Beware  lest  any 
man  spoil  you  through  Philosophy  and  vain  deceit  /  that  is,  vain  and 
deceitful  Philosophy ;  which,  he  declares,  accorded  with  the  tradi- 
tions of  men,  and  the  rudiments  of  this  world,  but  not  with  Christ. 
Of  course,  it  merited  contempt,  on  the  one  hand,  and  was  fraught 
with  danger,  on  the  other. 

From  the  age  of  the  Apostles  to  the  present  time,  almost  every 
existing  heresy  has  been  derived  from  this  source.  The  Scriptures 
were  found  by  many  men,  and  men,  too,  who  were  often  distin- 
guished for  their  ingenuity,  not  to  agree  with  their  Philosophy ;  and 


SER.  XX.]  FALLEN  ANGELS.  31g 

of  course  could  not,  in  tneir  opinion,  be  true,  unless  they  could  be 
bent  to  such  an  agreement.  Those,  therefore,  who  chose  still  to 
acknowledge  the  Revelation  of  the  Scriptures,  employed  them- 
selves in  helping  out  their  character,  as  a  system  of  truth,  and  re- 
moving their  supposed  inconsistencies,  by  new  constructions,  alle- 
gorical explanations,  and  generally,  by  substituting  what  they  ought 
to  mean  for  that,  which,  according  to  the  natural  and  proper  force 
of  language,  they  must  mean.  Those,  on  the  contrary,  who  cared 
little  about  them,  finding  the  doctrines,  which  they  contain,  to  dis- 
agree with  their  own  Philosophy,  denied  their  authority  at  once. 
Men  of  this  class  were,  in  my  view,  more  rational,  more  self-con- 
sistent, and  less  injurious  to  the  character  of  the  Scriptures,  than 
those  of  the  other.  For  nothing  can  be  more  irrational,  inconsist- 
ent, or  injurious  to  the  Scriptures,  than  to  profess  to  receive  them 
as  a  divine  Revelation,  and  at  the  same  time  to  make  human  opin- 
ion the  standard,  by  which  their  declarations  are  to  be  tried.  This 
is  no  other,  than  to  sit  in  judgment  upon  God  himself,  (who,  in  this 
case,  is  acknowledged  to  be  the  Author  of  the  declarations)  and  to 
determine  whether  he  has  spoken  truth  or  falsehood.  Must  not 
Angels  wonder  to  see  Men  thus  employed  ? 

The  truth  is  ;  the  doctrine  in  question  is  so  often,  and  so  clearly, 
.  asserted  in  the  Scriptures,  that  the  denial  of  it  cannot  be  founded 
on  them  alone.  All  men  act  in  this  case,  as  Dr.  Priestly  has  acted 
in  questioning  the  existence  of  the  holy  Angels.  In  pursuing  the 
doctrines  of  his  peculiar  system,  he  was  led  to  doubt,  and  ultimate- 
ly to  deny,  the  immateriality  of  the  human  soul ;  and  roundly  de- 
cided, that  it  was  nothing  but  organized  matter.  Angels,  he  saw 
plainly,  stood  in  the  way  of  his  arguments  concerning  this  subject : 
for  no  mind  possesses  sufficient  ingenuity  to  render  it  even  remote- 
ly probable,  that  Angels  are  material.  And,  as  the  human  soul 
may  as  easily  be  supposed  to  be  immaterial,  as  an  Angel  can  be, 
there  was  no  resort  left  to  Dr.  Priestly,  but  to  question  the  exist- 
ence of  Angels  altogether.  This,  therefore,  he  chose  to  do,  not- 
withstanding the  numerous  express  declarations  of  God  to  the  con- 
trary ;  declarations  as  express  as  language  will  admit ;  rather  than 
give  up  a  doctrine,  which  he  thought  necessary  to  the  support  of 
his  system.  In  this  manner,  the  Scriptures  may  be  made  to  de- 
clare any  thing. 

With  respect  to  the  second  of  these  reasons,  on  which  the  exist- 
ence of  Fallen  Angels  is  denied,  viz.  that  there  is  some  evidence  in 
the  nature  of  things,  which  disproves  the  existence  of  such  beings,  or 
at  least,  renders  it  highly  improbable  ;  I  observe, 

1st.  That  the  existence  of -Angels,  generally  considered,  is  ori- 
ginally less  improbable  than  that  of  Men. 

To  a  rational  being,  unacquainted  with  the  existence  of  either 
Angels  or  Men,  pure  spirits  would  seem  more  likely  to  be  a  part 
of  the  Creation  of  God,  than  spirits  united  to  bodies ;  beings  wholly 
rational,  than  beings  partly  rational  and  partly  animal.  God  is  a 


320  FALLEN  ANGELS  [SER.  XX 

pure  spirit.  It  is  not  rationally  supposed,  that,  in  creating  Intelli- 
gent beings,  he  would  unite  them  to  Matter,  in  such  a  manner  as  to 
form  one  being  of  both  matter  and  mind ;  but  it  is  rationally  sup- 
posed, that,  delighting  as  he  does  in  his  own  manner  of  existence, 
he  would  create  beings  as  much  like  himself,  as  might  be.  In  crea- 
ting men,  a  new  difficulty  concerning  existence,  a  new  mystery  of 
Philosophy,  is  presented  to  our  contemplation  :  viz.  the  union  of 
soul  and  body,  so  accomplished,  as  to  constitute  one  percipient 
being.  Should  it  be  here  observed,  that  Philosophers,  in  denying 
the  existence  of  Angels,  whether  virtuous  or  fallen,  avoid  this  dif- 
ficulty, by  denying  also  the  existence  of  an  immaterial  soul  in 
Man ;  I  acknowledge,  that  the  objection  is  fairly  alleged,  as  being 
founded  in  truth ;  but  I  beg  leave  to  subjoin,  that  in  this  very  man- 
ner, they  introduce  to  us  a  new,  more  mysterious,  and  more  per- 
plexing doctrine  ;  a  doctrine  so  mysterious,  as  to  be  no  other  than 
a  gross  absurdity :  viz.  the  doctrine  of  cogitative,  or  thinking  mat- 
ter. As  I  propose  hereafter  to  discuss  this  subject  at  length ;  I 
shall  dismiss  it  for  the  present  without  any  further  remarks. 

2dly.  That  Angels  after  their  creation,  fell,  involves  no  more  dif- 
ficulty, than  that  which  is  involved  in  the  fall  of  Man. 

All,  that  in  the  nature  of  the  case,  appears  necessary  to  accom- 
plish the  fall  of  any  finite  being,  is  a  sufficient  temptation.  Temp- 
tation, for  aught  that  appears,  may  rise  to  any  degree,  beneath  in- 
finite ;  and  there  is  no  more  reason  to  suppose,  that  the  strength 
of  an  Angel,  or  his  habits  of  virtue,  are  sufficient  to  resist  all  possi- 
ble temptation,  than  to  suppose,  that  the  strength  of  a  man  is  suffi- 
cient. I  speak,  here,  of  such  a  man  as  Adam;  who  antecedently 
to  the  first  temptation,  was  absolutely  free  from  sin.  The  same 
temptation,  which  would  overcome  the  man,  might  not,  and  proba- 
bly would  not,  overcome  the  Angel ;  but  a  temptation,  sufficiently 
increased  to  bear  an  equal  proportion  to  his  disposition  to  resist, 
might  overcome  him ;  and  undoubtedly  would :  nor  is  there  any 
apparent  proof,  that  God  is  any  more  obliged  to  secure  an  Angel 
from  falling,  than  to  secure  a  man. 

3dly.  That  fallen  Angels,  if  permitted,  should  act  in  the  affairs 
of  mankind,  is  attended  with  no  more  improbability,  than  that  vir- 
tuous Angels  should  thus  act. 

Virtuous  Angels  are  declared  to  be  all  ministering  spirits,  sent 
forth  to  minister  to  the  heirs  of  salvation  ;  and  are,  throughout  the 
Scriptures,  exhibited  as  being  really,  continually,  and  extensively, 
concerned  in  the  affairs  of  the  present  world.  With  the  same  clear- 
ness, are  fallen  Angels  also  declared  to  be  thus  employed. 

Nor  is  there  any  presumption  against  this  interference  of  either. 
We,  it  is  true,  could  not  know  this  fact,  unless  it  were  declared  to 
us  ;  or  unless  we  were  to  become  acquainted  with  it  by  experi- 
mental evidence.  But,  that  the  rational  inhabitants  of  one  world 
should  be  interested  in  the  concerns  of  another,  and,  if  allowed  by 
God  thus  to  act,  interfere  in  them,  in  a  manner  suited  to  their  re- 


SER.  XX.]  FALLEN  ANGELS.  321 

spective  dispositions,  is  in  a  high  degree  probable.  We,  certainly, 
if  we  were  able,  and  were  permitted,  to  visit  the  planetary  worlds, 
should  take  such  a  part  in  the  important  concerns  of  their  inhabit- 
ants, as  suited  our  dispositions.  If  we  were  governed  by  benevo- 
lent motives  ;  we  should  save,  or  relieve,  them,  so  far  as  was  in  our 
power,  from  dangers  and  sufferings ;  if  by  malevolent  ones,  we 
should  promote  their  distress  and  ruin.'  We  do  in  reality  thus  act 
in  this  world ;  not  in  our  own  affairs  only,  but  in  those  of  others ; 
in  the  affairs  of  strangers,  as  well  as  of  friends ;  and  of  those  in 
distant  nations  and  countries,  as  well  as  our  own.  But  there  is 
nothing  more  unnatural,  or  improbable,  in  our  interference,  if  it 
were  permitted,  in  the  concerns  of  distant  worlds,  than  in  those  of 
distant  nations. 

4thly.  There  is  no  more  difficulty  in  supposing,  that  the  fallen 
Angels  accomplish  evil  in  the  divine  kingdom,  than  that  fallen  men 
do  the  same. 

It  is,  indeed,  originally  improbable,  that  either  men  or  Angels 
should  accomplish  evil  in  the  divine  kingdom  ;  or,  universally,  that 
evil  should  exist  at  all.  But,  since  we  know,  that  it  does  exist, 
there  is  no  more  perceivable  difficulty  in  attributing  it  to  one  class 
of  Intelligent  creatures,  than  to  another.  Nor  is  there  any  expla- 
nation of  the  agency  of  men  in  producing  evil,  which  may  not  be 
applied  in  a  manner,  equally  satisfactory,  to  that  of  Angels. 

5thly.  That  Jlngels  should  communicate  thoughts,  either  good  or 
evil,  to  mankind,  is  originally  no  more  improbable,  than  that  zue 
should  communicate  them  to  each  other.  We  do  this,  daily  and 
hourly,  in  many  ways,  which  are  familiar  to  us  by  experience,  but 
which  were  originally  unimaginable  by  ourselves,  and  probably  by 
any  other  finite  beings.  We  show  our  thoughts  to  each  other,  by 
words,  tones,  gestures,  silence,  hieroglyphics,  pictures,  letters, 
and  many  other  things.  All  these,  antecedent  to  our  experience 
of  them,  were  hidden  in  absolute  darkness,  from  our  conception. 
If  all  mankind  had  been  born  dumb,  no  man  would  have  entertain- 
ed a  single  thought  concerning  the  communication  of  ideas  by 
speech.  The  conveyance  of  thought  by  looks,  also,  if  never  expe- 
rienced by  us,  would  have  been  necessarily  deemed  mysterious  and 
impossible.  Yet  very  many  thoughts  are  thus  conveyed  by  every 
person  living ;  and  with  very  great  force  ;  and  frequently  with  en- 
tire precision.  Nay,  the  countenance  often  discloses  the  whole 
character  at  once. 

The  Angels  communicate  their  thoughts  to  each  other,  we  know, 
because  the  Scriptures  have  declared  the  fact:  that  they  may 
communicate  them  to  us,  we  have  no  solid  reason  to  doubt.  Of 
the  mode  of  communication,  in  either  case,  we  know  nothing  ;  and 
are  unable  to  conjecture  any  thing,  but  what  is  idle  and  useless. 
But,  that  they  may  convey  thoughts  into  our  minds,  as  well  as  un- 
derstand those,  which  arise  in  them,  contravenes  no  analogy,  and 
no  evidence. 

VOL.  I.  41 


322  FALLEN  ANGELS.  ,  [SER.  XX. 

Should  it  be  said,  that,  when  we  communicate  thoughts  to  each 
'  other,  we  are  conscious  of  the  act,  by  which  the  thoughts  are  commu~ 
nicated  to  us,  and  of  the  presence,  and  agency,  of  the  communicator  ; 
but  that  we  are  conscious,  in  no  instance,  of  communication  from 
Angels,  and  never  per.ceive  their  presence,  or  agency  :  whence  it  is 
reasonably  concluded,  that  Angels  do  not  convey  thoughts  to  our 
minds :  I  admit  the  declaration  as  just ;  but  deny  the  inference, 
derived  from  it  by  the  objector.  There  is  no  proof  from  any  thing, 
with  which  we  are  acquainted,  that  thoughts  cannot  be  conveyed  to 
us  by  a  being,  of  whose  presence,  and  agency,  in  conveying  them, 
we  are  not  conscious.- 

In  the  Scriptures  we  are  informed  abundantly,  that  Gqd,  by  his 
Holy  Spirit,,  communicates  thoughts  to  mankind.  But  it  is  certain, 
that  we  have  no  consciousness  of  his  presence,  and  agency,  in  com- 
municating them.  Of  the  thoughts  themselves,  we  are  indeed  con- 
scious; but  not  of  .the  source,  whence  they  are  derived.  The 
same  doctrine,  for  ought  that  appears,  is  equally  applicable  to  our 
reception  of  thoughts  from  Angels. 

6thly.  If  good  Angels  may  with  propriety  be  supposed  to  promote 
our  obedience  ;  evil  Angels  may  with  the  same  propriety  be  supposed 
to  prompt  us  to  disobedience. 

If  the  Agency  of  these  two  classes  of  beings  should  be  exactly 
balanced;  it  is  plain,  that  we  could  suffer  no  injury.  There  is  no 
reason  to  conclude,  however,  that  the  influence  of  good  Angels 
does  not,  upon  the  whole,  overbalance  that  of  evil  ones.  But  all, 
that  is  necessary  to  vindicate  God,  in  the  case  supposed,  (if  even 
this  is  necessary)  is,  that  we  be  not,  upon  the  whole,  subjected  by 
their  joint  agency  to  any  disadvantage.  That  we  are  thus  sub- 
jected,-"the  Scriptures  furnish  us  not  a  single  reason  to  believe  ; 
nor  can  it  be  reasonably  believed,  unless,  perhaps,  where  judicial 
blindness  is  inflicted  as  a  punishment  on  an  obstinate  sinner.  On 
the  contrary,  there  is  sufficient  reason  to  conclude  from  the  mercy 
of  God,  as  unfolded  in  the  Scriptures,  that  he  always  causes  the 
Scale  in  this  case  to  preponderate  in  our  favour. 

Thus  have  I  considered  all  the  material  objections,  which  I 
think  of,  against  the  existence,  and  agency,  of  Angels,  particular- 
ly evil  ones,  suggested  by  human  Philosophy ;  and,  if  I  mistake 
not,  have  proved  them  to  be  unfounded.  I  proceed,  therefore,  to 
a  particular  consideration  of  the  doctrines,  contained  in  the  text. 
In  this  passage  of  Scripture,  we  are  informed, 

I.  That  after  the  Angels  were  created,  a  part  of  them  kept  not 
their  Jlrst  estate : 

II.  That  they  left  their  own  habitation: 

III.  That  they  are  confined  in  chains  under  darkness :  and, 

IV.  That  they  are  reserved  in  this  state  unto  the  judgment  of  the 
great  day. 

These  propositions  I  shall  briefly  examine  in  the  order  specified. 
I.  After  the  Angels  were  created,  a  part  of  them  kept  not  their 
first  estate. 


SER.  XX.]  FALLEN  ANGELS  333 

The  Angels,  who  fell,  were,  in  their  first  estate,  of  the  same  rank 
and  character,  engaged  in  the  same  employments,  and  possessed 
of  the  same  happiness,  which  were  enjoyed  by  their  virtuous  com- 
panions. Accordingly,  they  are  described  by  the  same  names  in 
1  Cor.  xv.  24,  and  Ephes.  vi.  10.  This  doctrine  is  also  clearly 
indicated  in  the  text :  where,  in  the  original,  it  is  said,  that  they 
kept  not  their  principality  ;  instead  of  their  first  estate;  as  it  is  im- 
properly rendered  in  our  Bible.  All  these  blessings,  however,  they 
lost  by  rebelling  against  God.  Of  this  great  and  wonderful  event ; 
a  revolt  in  the  heavenly  world,  and  among  the  highest  order  of  cre- 
ated beings  ;  we  have  no  regular  history  in  the  Scriptures.  Still, 
we  are  abundantly  assured  by  them,  that  it  actually  took  place. 
By  various  declarations,  allusions,  and  hints,  contained  in  them,  we 
are  taught  that  Satan,  an  Angel  of  pre-eminent  distinction  in  hea- 
ven, rebelled,  under  the  influence  of  pride  and  ambition,  against 
his  Maker.  In  this  deplorable  enterprize,  we  further  learn,  that 
multitudes  of  the  heavenly  host  united  with  him  ;  and  with  the  same 
disposition,  violated  the  law,  and  revolted  from  the  government,  of 
God.  That  pride  and  ambition  were  especially  the  sins,  by  which 
Satan  and  his  companions  fell,  is,  I  think,  sufficiently  evident  from 
1  Tim.  iii.  6 :  where  St.  Paul,  speaking  of  a  Bishop,  says,  he  rhust 
not  be  a  novice,  vso<pu<rov,  a  new  convert,  lest,  being  puffed  up  with  pride, 
he  fall  into  the  condemnation  of  the  Devil.-  In  this  passage  it  is 
plainly  asserted,  that  the  Devil  was  condemned  for  his  pride,  and 
it  is  fairly  presumable,  that  the  same  sin  was  the  source  of  condem- 
nation to  his  companions.  The  revolt  appears  to  have  been  but 
one  ;  to  have  existed  at  one  time ;  and  to  have  united  those,  who 
shared  in  it,  in  the  same  guilt,  as  well  as  in  the  same  undertaking. 

II.   They  left  their  own  habitation. 

By  this  phraseology,  heaven  is  perhaps  intended;  or  that  happy 
world,  in  which   all  the   angels  were  originally  united   together 
around  the  throne,  and  in  the  peculiar  presence,  of  God.     If  this 
sense  be  admitted,  as  by  most  persons  it  probably  will  be ;  then  it 
would  seem,  that  they  voluntarily  deserted  this  happy  place,  and 
chose  to  withdraw  themselves  from  its  glorious  blessings,  rather 
than  continue  under  the  government,  from  which  they  were  derived. 
If  oixrjrrjpiov,  the  Greek  word  which  is  rendered  habitation,  denotes, 
as  some  divines  have  supposed,  some  other  residence,  or  station, 
assigned  them  in  some  other  world :  then  it  would  seem,  that  they 
left  this  residence,  and  the  principality,  or  government,  that  is,  the 
office,  or  station,  which  they  held ;  refusing  to  perform  the  duty, 
assigned  them  by  their  Creator.  -In  either  case,  they  were  shut  out 
of  Heaven  ;  and,  as  St.  Peter  informs  us,  were  cast  out  by  a  final 
banishment  from  God;  and  were  nevermore  permitted  to  return  « 
to  their  former  habitation.     They  had  despised,  and  disturbed,  the 
happiness  of  heaven ;  and  therefore  were  permitted  to  enjoy  it  no 
more.    They  were  discontented  with  their  blessings  ;   therefore 
they  were  taken  from  them.     They  had  revolted  from  their  God; 
therefore  he  cast  them  off. 


324  FALLEN  ANGELS.  [SER.  XX. 

III.  They  are  confined,  in  chains  under  darkness. 

Darkness  is  a  state,  obviously  suitable  for  beings,  to  whom  the 
light  of  heaven  was  unsatisfactory  and  odious  ;  and  chains  are  most 
proper  for  beings,  whose  proud  and  wanton  wishes  were  discontent- 
ed with  the  glorious  liberty  of  the  sons  of  God.  Both,  also,  united, 
form  a  degradation,  eminently  fitted  for  beings,  who,  at  the  head  of 
the  created  universe,  were  impatiently  ambitious  of  a  higher  station. 
Both,  at  the  same  time,  constitute  a  proper  temporary  punishment 
for  beings,  who  rebelled  against  the  government  of  God  himself ; 
who  kindled  discord,  even  in  heaven ;  and  to  whom  all  their  exalt- 
ed blessings  stood  for  nothing,  while  any  higher  and  richer  bless- 
ings remained. 

IV.  They  are  reserved  unto  the  judgment  of  the  great  day. 

The  punishment  and  degradation  of  these  evil  beings,  are  not 
completed.  They  will  hereafter  be  tried,  and  condemned,  for  all 
the  evils,  which  they  will  have  wrought,  or  attempted,  during  the 
continuance  of  this  earthly  system.  These  evils,  however  grati- 
fying to  them  in  the  perpetration,  will,  after  the  judgment,  return 
upon  their  own  heads  :  and,  instead  of  the  triumph  for  which  they 
hoped,  and  laboured,  will  cover  them  with  eternal  shame,  and  over- 
whelm them  in  endless  ruin.  The  chains,  which  they  now  wear, 
are  literally  everlasting;  and  will  confine  them  unto  the  judgment, 
so  that  they  cannot  escape ;  and  will  confine  them  for  ever  in  the 
sufferance  of  that  misery,  to  which  they  have  destined  themselves 
by  a  voluntary  devotion. 

Such,  generally,  is  the  Scriptural  account  of  the  character  and 
allotments  of  evil  Angels.  It  will  be  proper  to  add  a  few  more 
particulars,  derived  from  the  same  source.  The  Leader  or  Prince, 
of  these  evil  beings,  was  the  tempter  of  our  first  parents  ;  the  au- 
thor of  all  the  miseries,  and  an  instrumental  cause  of  all  the  sins, 
which  have  followed  that  dreadful  event.  The  same  disposition, 
which  manifested  itself  in  his  rebellion  in  the  heavenly  world,  was 
here  directed  in  the  same  manner  against  the  government  of  his 
Maker :  a  disposition  compounded  of  malice,  baseness,  and  treach- 
ery. Hence  he  is  styled  in  the  Scriptures,  the  adversary  ;  the  ca- 
lumniator ;  the  father  of  lies  ;  the  destroyer;  a  murderer,  and  a 
liar,  from  the  beginning.  All  his  followers  sustain  the  same  dread- 
ful and  detestable  character.  So  far  as  has  been  in  their  power, 
they  have  deceived,  betrayed,  and  destroyed  the  race  of  men ;  have 
been  uniformly  the  enemies  of  God  and  mankind ;  have  tempted 
them  unceasingly  to  sin :  and  have  especially  persecuted  and  dis- 
tressed the  children  of  God.  They  powerfully  excited  the  perse- 
cution, and  crucifixion,  of  the  Redeemer;  and  the  sufferings  of 
his  Apostles  and  their  followers.  From  that  time  to  the  present, 
they  have  unceasingly  pursued  the  same  malignant  course ;  and 
will  hereafter,  so  far  as  they  are  permitted,  delude,  distress,  and  de- 
stroy, unto  the  end  of  the  world. 


SER.  XX.]  FALLEN  ANGELS.  335 

REMARKS. 

I.  In  this  passage,  we  find  a  short,  but  affecting  account  of  one 
of  the  most  stupendous  events,  which  have  taken  place  in  the  Uni- 
verse. 

A  vast  multitude  of  Intelligent  beings,  of  the  first  order  in  the 
divine  kingdom,  excelling  all  other  orders  in  knowledge,  power, 
and  splendour,  and  unrivalled  in  the  favour  of  God,  rose  up  in  re- 
bellion against  their  Creator,  Benefactor,  and  Sovereign ;  lost  their 
pristine  honour  and  happiness,  their  primeval  virtue  and  dignity  ; 
sunk  down  to  the  depths  of  sin,  shame,  and  misery  ;  and  incurred 
the  endless  hatred  and  contempt  of  all  good  beings. 

From  this  singular  and  amazing  event,  many  interesting  truths 
may  be  learned  by  us. 

1  st.  No  created  faculties,  no  Jinite  holiness  or  happiness,  furnish 
sufficient  inducements  to  prevent  creatures  from  apostacy. 

Angels  fell.  All  others,  therefore,  may  fall;  and,  if  left  to  them- 
selves, will  fall.  The  true  reason,  why  t he  spirits  of  just  men  made 
perfect,  and  the  innumerable  company  of  holy  Angels,  persevere  in 
their  obedience,  is  evidently,  I  think,  not  their  own  inherent  per- 
fection, but  the  promise  of  God  and  his  almighty  power,  especially 
exerted  to  secure  them  from  sin.  Without  this  safeguard,  they 
would,  at  least  in  my  view,  be  utterly  unsafe,  and  plainly  exposed 
to  destruction.  We  cannot  but  see,  therefore,  with  what  forcible 
propriety  our  Saviour  has  taught  us  to  pray  after  this  manner. 
Lead  us  not  into  temptation,  but  deliver  us  from  evil!  If  Angels 
needed  a  continual  exertion  of  divine  power  to  preserve  them  from 
falling ;  how  much  more  do  we,  frail  and  feeble  as  we  are,  prone 
by  nature  to  sin,  and  easily  overcome  by  temptation,  need  the  same 
exertions  for  our  daily  and  hourly  safety !  How  constantly,  and 
earnestly,  ought  we  to  offer  up  these  petitions !  How  unceasingly 
ought  we  to  beseech  God  to  keep  our  feet  from  falling,  our  eyes 
from  tears,  and  our  souls  from  death  /  and  to  implore  the  influence 
of  his  Holy  and  Good  Spirit  to  make  the  meditations  of  our  hearts, 
and  the  words  of  our  mouths,  acceptable  in  his  sight.  He  only  can 
preserve  the  bruised  reed  from  falling  asunder,  and  the  dimly  burn- 
ing flax  from  being  extinguished  in  everlasting  darkness. 

2dly.  We  are  here  taught,  that  pride  could  disturb  the  peace  and 
happiness  of  heaven,  and  prove  the  cause  of  endless  ruin  to  a  mul- 
titude of  inhabitants. 

How  great  an  evil  then,  is  pride !  It  overcast,  in  a  moment,  all 
the  beautiful  and  eternal  prospects ;  it  eclipsed,  in  a  moment,  all  the 
splendour,  virtue,  and  dignity,  of  Angels.  What  a  vast,  what  an  im- 
measurable ruin  did  it  here  accomplish !  What  a  change  did  it  make 
in  the  Universe  !  What  an  amazing  change  did  it  produce  in  those, 
by  whom  it  was  exercised!  How  ought  we,  then,  to  tremble  at  the 
indulgence  of  pride ;  the  sin,  to  which  we  are  probably  more  prone 
than  to  any  other !  More,  or  less,  it  occupies  every  heart ;  manifests 


326  FALLEN  ANGELS.  [SER.  XX. 

itself  in  all  the  conduct  of  the  children  of  me» ;  and  intrudes  itself 
into  their  piety,  their  benevolence,  their  prayers,  their  songs,  their 
alms,  their  humility,  and  their  repentance.  If  Angels  were  so 
odious  in  the  sight  of  God,  on  account  of  their  pride  ;  how  odious 
must  we  be!  If  they  were  ruined  by  it  for  ever;  what  will  be- 
come of  us  ? 

3dly.  We  are  further  taught,  that  no  creatures  are  so  necessary 
or  important,  to  God,  as  to  be  secure  from  his  anger  when  they  sin 
against  him. 

Angels  sinned,  and  were  destroyed.  Who,  then,  if  found  of  the 
same  character,  will  escape  ? 

Men  often  satisfy  themselves,  that  they  are  safe  in  the  falsely  in- 
tended reflection,  that  God  never  made  men  to  damn  them.  I  have 
used  the  words,  which  I  have  frequently  heard  used  to  express  this 
miserable  refuge  of  lies.  It  is  undoubtedly  true,  in  the  strictest 
sense,  that  God  never  created  either  men,  or  any  other  beings,  for 
this  end;  but  it  is  equally  true,  that  he  has  created  men,  and  An- 
gels also,  who,  after  they  were  created,  sinned  ;  and  who,  for  their 
sin,  were  condemned  to  final  perdition.  The  phraseology,  appar- 
ently true,  is  substantially  false ;  and  is  used  only  for  the  purpose 
of  deceiving  ourselves  and  others.  The  Angels  might  certainly 
have  used  this  language  with  more  seeming  force,  and  justice,  than 
we  can ;  but  it  could  not  save  them,  and,  therefore,  certainly  can- 
not save  us. 

The  number  of  wicked  men,  often  relied  on  in  no  small  degree  as 
a  foundation  of  hope  and  safety,  is  merely  a  foundation  of  sand. 
The  number  of  the  wicked  Angels  did  not  avail  them  at  all.  Every 
one  of  the  rebels  was  destroyed  as  absolutely,  as  if  no  other  had 
been  concerned  in  the  rebellion.  Their  number,  also,  was  im- 
mensely great ;  and  one  of  them  was  of  more  worth  and  import- 
ance, than  many  men  united. 

5thly.   The  punishment  of  the  evil  Angels  is  not  disciplinary. 

They  have  been  already  punished  at  least  six  thousand  years  ; 
yet,  instead  of  being  reformed,  they  have  grown  worse  continually; 
and  will  grow  worse,  not  only  till  the  day  of  judgement,  but  proba- 
bly for  ever.  The  Scriptures  inform  us,  that  the  punishment  of 
evil  Angels  is  the  same  with  that  of  evil  men.  The  punishment  of 
evil  men,  therefore,  is  not  disciplinary,  but  punishment  properly  so 
called ;  punishment  designed  to  reward  the  sins,  not  to  amend  the 
characters,  of  either  Angels  or  men.  Both  are  hopeless  of  amend- 
ment ;  yet  both  may  be  useful,  although  dreadful,  examples  to  the 
rest  of  the  universe.  There  is  not  a  reason  to  believe,  that  sin 
was  ever  renounced,  or  a  sinner  reformed,  except  by  the  almighty 
power  of  the  Spirit  of  Grace. 

II.  We  learn  from  these  observations,  that  opposition  to  God,  is 
supremely  odious  and  deformed. 

This  is  the  fundamental  characteristic  of  Apostacy  in  both  An- 
gels and  Men.  Of  this,  the  diabolical  character  is  made  up.  How 


SER.  XX.]  FALLEN  ANGELS.  357 

odious  and  deformed  is  it  most  justly  accounted !  How  false ;  how 
malicious ;  how  cruel ;  how  base ;  how  detestable !  .  Let  it  be 
remembered,  that  all  opposition  to  God,  is,  in  nature  and. sub- 
stance, the  same ;  and  that  it  differs  not  in  kind,  but  merely  in 
degree. 

III.  In  how  many  respects  do  wicked  men  resemble  wicked  An 
gels  ! 

Like  them,  do  wicked  men  exalt  themselves  against  God,  hate 
his  government,  oppose  his  designs,  and  revile  his  character;  in- 
flate themselves  with  pride ;  murmur  at  their  own  allotments ;  covet 
the  enjoyments  of  others ;  corrupt  their  fellow-creatures ;  tempt 
them  to  iniquity ;  and  defraud  them  of  endless  life.  Like  them, 
do  they  hate,  envy,  injure,  calumniate,  and  destroy.  How  much 
of  the  history  of  this  great  world  has  resembled  a  history  of 
fiends !  How  much  of  it  has  been  a  history  of  falsehood,  fraud, 
treachery,  pollution,  slanders,  contentions,  murders,  oppression, 
slaughter,  irreligion,  impiety,  profaneness,  and  blasphemy !  How 
readily  have  evil  men,  like  evil  angels,  undertaken  to  rival  God; 
and  demanded  the  homage,  worship,  •  and  obedience,  due  to  him 
alone ! 

How  laboriously  do  Infidel  writers,  even  now,  oppose  their 
Maker,  and  their  Redeemer ;  and  strive  to  shut  both  their  fellow- 
men  and  themselves  out  of  heaven  !  Particularly,  with  what  fre- 
quency, and  constancy,  do  they  repeat  the  v.ery  falsehood,  which 
was  first  told  to  the  parents  of  mankind :  .Although  ye  disobey  God, 
ye  shall  not  surely  die.  How  continually  do  wicked  men,  by  ar- 
gument, ridicule,  eloquence,  and  example,  tempt  each  other  to  sin 
against  God  !  How  great  a  part  of  their  life  and  labours  do  multi- 
tudes spend  in  this  employment !  Where  can  we  find  a  moral  dis- 
tinction between  this  conduct,  and  that  of  fallen  Angels  ? 

IV.  The  same  punishment,  which  is  reserved  for  evil  Angels,  is 
accordingly  reserved  for  evil  men. 

This  punishment  was  prepared,  at  first,  for  the  Devil  and  his 
Angels.  But  Christ,  the  final  Judge  of  the  quick  and  the  dead,  has 
informed  us,  that  impenitent  men  shall,  at  the  great  day,  stand  with 
them  on  the  left  hand ;  be  included  in  the  same  sentence  ;  and  de- 
part to  the  same  place  of  torment.  Both  will  have  been  embarked 
in  one  cause ;  will  have  sustained  one  character ;  and  will,  there- 
fore, share  in  one  allotment  of  wo.  Perhaps  there  is  not  a  more 
affecting,  more  overwhelming  consideration  to  a  serious  mind,  than 
this :  that  evil  men  will  hereafter  be  confined  in  the  same  habita- 
tion with  these  hateful  beings ;  who  are  possessed  of  a  disposition 
to  do  every  thing,  which  is  injurious  to  God,  and  their  fellow-crea- 
tures, and  to  perpetrate  all  the  crimes  dictated  by  malice,  cruelty, 
deceit  and  revenge.  To  be  imprisoned  in  this  world  with  a  collec- 
tion of  abandoned  villains ;  to  be  hated  and  despised,  deceived  and 
betrayed,  oppressed  and  insulted,  wounded  to  the  soul  with  un- 
ceasing cruelty  and  treachery,  and  broken  down  by  scorn  and  in- 


328  FALLEN  ANGELS.  [SER.  XX. 

science,  even  for  our  present  momentary  life ;  would,  I  think,  be  a 
lot  sufficiently  dreadful  to  lacerate  the  soul  with  agony.  What  then 
must  be  the  nature  and  misery  of  a  confinement  with  these  power- 
ful, active,  sagacious  beings ;  whose  minds  are  all  malice,  fraud, 
and  cruelty;  and  whose  endless  being  is  only  a  succession  of  rage, 
revenge,  and  despair ! 


SERMON  XXI. 

CREATION. THE    EARTH. 

GESESIS  i.  1. — In  the  beginning  God  created  the  Heaven  and  the  earth. 

IN  the  four  preceding  sermons,  I  have  briefly  considered  the 
several  things,  intended  in  the  Jewish  use  of  the  word  Heaven; 
and  made  some  observations  concerning  the  character  and  circum- 
stances of  those  beings,  who  either  are,  or  have  been,  Inhabitants  oj 
the  Supreme  Heaven.  The  next  subject  of  examination  in  our 
progress,  is  the  World,  which  we  inhabit. 

In  the  history,  given  by  Moses  of  this  great  work,  we  are  in- 
formed, 

In  the  first  place,  that,  together  with  the  rest  of  the  material  sys- 
tem, it  was  made  of  nothing  ;  or,  in  other  words,  the  materials  were 
brought  into  existence,  of  which  the  world  was  afterwards  composed. 
That  we  might  be  at  no  loss  concerning  this  truth,  Moses  has 
taught  it  distinctly  in  Genesis  ii.  3  ;  where  he  informs  us,  that  God 
rested  from  all  his  works,  which  he  created,  and  made  /  or,  as  in  the 
original,  created,  to  make.  Of  the  energy,  by  which  this  mighty 
effort  was  accomplished,  the  Psalmist  gives  us  a  most  sublime 
conception,  when  he  says,  concerning  the  Creator,  that  He  spake, 
and  it  was  done  ;  he  commanded,  and  it  stood  fast.  These  mate- 
rials, after  they  were  first  brought  into  being,  were,  originally,  a 
mere  mass  of  confusion,  in  the  language  of  the  Divine  Writer, 
without  form,  and  void;  and  are  styled,  successively,  the  earth, 
the  waters,  and  the  deep. 

Secondly.  The  first  element,  separated  from  the  Chaos,  was  light} 
the  most  wonderful,  and  the  most  useful,  of  all  material  objects. 
At  this  time,  it  seems  not  to  have  been  gathered  into  any  common 
receptacle  ;  as,  according  to  the  received  philosophy,  it  is  at  the 
present  time ;  but  to  have  been  diffused  extensively  through  the 
universe.  It  is  possible,  that  this  may  now  be  its  real  state ;  and 
that  the  sun,  and  stars,  instead  of  being  in  themselves  luminous, 
may  merely  possess  the  power  of  originating  its  motion,  and  di- 
rection. That  period  of  darkness,  which  intervened  between  the 
creation  of  the  Chaos,  and  the  production  of  light ;  and  that  pe- 
riod of  light,  which  preceded  the  next  return  of  darkness,  consti- 
tuted the  first  day.  In  reference  to  this  event,  the  Israelites  were 
commanded  to  celebrate  their  Sabbath  from  evening  to  evening  :  this 
being  the  true  course  of  a  natural  day. 

Thirdly.    The  next  event  in  this  great  work  was  the  constitution 
of  the  Firmament,  and  a  division  of  the  chaotic  mass  into  two  great 
VOL.  I.  42 


330  .  EARTH.  .  [SER.  XXI. 

parts,  one  beneath  and  one  above  the  Firmament.  This  was  the 
work  of  the  second  day* 

Fourthly.  This  was  followed  by  the  separation  of  the  land  from 
the  waters  ;  the  land  being  named  Earth;  and  the  great  collections 
of  water,  Seas. 

To  this,  immediately  succeeded  the  creation  of  grass  and  herbs, 
of  shrubs  and  trees.  These  were  all  formed  with  the  power  of  re- 
production, and  of  continuing  their  respective  kinds  in  this  manner 
to  the  end  of  the  world.  By  a  wonderful  process  of  vegetation, 
they  were  enabled  to  'yield,  each  its  own  proper  seed :  a  minute 
particle,  which  being  committed  to  the  earth,  a  plant  of  the  same 
nature  and  properties  regularly  springs  up,  and  gradually  advances 
to  its  perfection.  Thus  vegetables  have  existed  in  every  age,  of 
the  same  kinds,  which  were  formed  on  the  third  day  of  the  Crea- 
tion ;  and  have  ever  constituted  much  of  the  food  of  both  men  and 
animals,  and  not  a  little  part  of  the  pleasures,  enjoyed  by  both. 
With  the  creation  of  these,  terminated  -the  third  day. 

Fifthly.  On  the  fourth  day  were  created  the  lights  of  heaven,  par- 
ticularly the  sun  and  moon. 

As  I  have  heretofore  considered  these,  in  the  discourse  on  -the 
Heavens ;  it  will  be  unnecessary  to  repeat  here  what  I  have  so 
lately  said.  I  shall,  therefore,  confine  myself  to  a  few  additional 
observations. 

These  luminaries  were  set  in  the  firmament  of  heaven,  to  divide 
the  day  from  the  night ;  and  to  be  for  signs  and  for  seasons,  for 
days  and  for  years.  Accordingly,  they  have  been  the  great  means 
of  distributing  time,  from  the  beginning,  into  all  its  important  divi- 
sions ;  enabling  us  to  form  the  chronology  of  the  world,  to  ascertain 
the  order  and  connexion  of  all  historical  events,  and  to  regulate, 
by  correct  dates,  our  various  useful  business. 

The  Sun,  at  the  same  time,  is  the  great  fountain  of  light  to  this 
world,  and  to  all  those,  which  are  united  in  our  system  ;  and  thus 
enables  the  inhabitants  to  pursue  successfully  their  necessary  em- 
ployments. It  is  the  Parent,  also,  of  that  universal  vegetation, 
with  which  the  earth  is  so  beautifully  adorned,  and  on  which,  we 
are  so  obviously  dependent  for  the  existence  of  health,  comfort, 
and  life.  Not  less  absolutely,  and  still  more  immediately,  is  our 
life,  together  with  our  activity,  dependent  on  the  presence,  warmth, 
and  energy,  of  this  fountain  of  light.  In  a  word,  whatever  lives 
and  moves,  lives  and  moves  by  the  influence  of  the  sun ;  and  with- 
out his  presence,  eternal  night,  and  eternal  winter,  would  reign  with 
boundless  desolation  over  this  habitable  globe. 

The  moon,  also,  is  inestimably  useful  to  mankind  in  the  beauti- 
ful light  which  she  gives  by  night,  in  the  important  changes,  which 
she  accomplishes  in  the  ocean,  and  the  atmosphere ;  and  in  be- 
coming, in  connexion  with  the  other  luminaries  of  heaven,  the 
source  of  a  great  part  of  our  skill  in  Navigation,  and  our  knowledge 
of  Geography,  and  Astronomy. 


SER.  XXI.]  £ARTH.  33  j 

Sixthly.  When  the  earth  was  thus  prepared  to  l>e  a  habita- 
tion of  living  beings ;  God  said,  on  the  morning  of  the  fifth  day. 
Let  the  waters  bring  forth  abundantly  the  moving  creature  that  hath 
life;  and  fowl,  that  may  fly  above  the  earth  in- the  open  firmament 
of  heaven.  Immediately  the  ocean,  and  the  air,  were  filled  with 
their  respective  inhabitants.  The  innumerable  useful  and  delight- 
ful purposes,  which  they  were  destined  to  accomplish,  and  which 
accordingly  they  have  accomplished  to  the  present  time,  it  will  be 
unnecessary  to  particularize  on  the  present  occasion. 

Seventhly.  On  the  sixth,  and  last,  day  of  the  creation,  the  Earth 
was  replenished  with  the  four-footed  beasts,  and  creeping  things,  by 
which  it  has  been  ever  since  inhabited.  These,  also,  so  useful  to 
man,  and  so  indispensable  to  his  comfortable  existence,  are  so 
well  known,  as  not  to  demand  any  account  of  .their  nature  or  des- 
tination, .from  me. 

Eighthly.  All  these  works  of  the  Divine  hand  were  severally  pro- 
nounced by  their  great  Jluthor  to  be  very  good.  Such  indeed  was 
the  original  nature  of  them  all.  This  world  was  formed  to  be  a 
delightful  residence.  Its  surface  was  beautiful ;  its  soil  fertile  with- 
out decay ;  its  seasons  vernal ;  its  atmosphere,  waters,  and  pro- 
ductions, pregnant  with  life  ;  and  all  its  inhabitants,  pacific,  useful, 
and  happy.  In  the  country  of  Eden,  the  Lord  God  planted  also 
a  garden,  to  become  the  appropriate  residence  of  the  first  man, 
and  here  he  made  to  grow  every  tree,  that  is  pleasant  to  the  sight, 
and  good  for  food.  This  Paradise,  was  the  beautiful  Metropolis 
of  a  beautiful  world. 

REMARKS. 

From  these  observations,  we  learn, 

1st.  How  mighty  and  majestic  a  work  was  the  creation  of  this 
world! 

The  Earth  is  a  vast  and  solid  globe,  composed  of  particles,  so 
small  as  to  be  imperceptible  to  us,  united  by  the  energy  which 
called  them  into  being,  and  holden  together  by  the  same  energy 
in  a  manner  wholly  incomprehensible.  This  globe  is  hung  upon 
nothing  ;  and  Tnoved  through  the  fields  of  Ether  with  amazing  ve- 
locity, and  yet  with  infinite  ease,  by  the  hand  of  its  Creator.  Too 
great  to  be  moved  at  all,  perhaps,  by  all  created  Intelligences,  it 
has  yet  for  many  thousand  years  been  rolled  on  with  perfect  ease 
by  Him,  who  fainteth  not,  neither  is  weary.  It  has  also  moved  al- 
ways in  its  own  place,  and  in  perfect  harmony  with  other  worlds. 
Its  motion,  at  the  same  time,  is  so  regular  and  undisturbed,  as  to 
be  imperceptible  to  its  inhabitants ;  and  yet  so  rapid,  as  to  outrun 
every  human  conception. 

In  a  manner  not  less  wonderful,  it  turns  its  face  continually  to 
the  sun ;  and  derives  light,  and  warmth,  and  energy,  for  the  com- 
fort of  its  inhabitants,  the  production  of  its  fruits,  and  the  accom- 
plishment of  the  business,  allotted  to  the  race  of  man. 


332  EARTH.  [SER.  XXI. 

How  expressive  of  infinite  Power,  were  the  acts  of  calling  it  into 
being,  uniting  its  parts,  preserving  its  structure,  moving  it  through 
the  boundless  void,  and  regulating  with  perfect  harmony  all  its 
various  affections ! 

How  expressive  of  infinite  Wisdom  is  the  endless  diversity  of 
beings,  which  it  contains  ;  their  structure,  qualities,  and  uses  ,  their 
relations,  and  dependences  ;  their  wants,  and  supplies ;  their  end- 
lessly various  beauty,  novelty,  and  grandeur ! 

Nor  is  infinite  Goodness  less  wonderfully  manifested  by  the  boun- 
ty, every  where  displayed,  in  providing  for  the  least  as  well  as  the 
greatest;  in  making  the  least,  that  \tmight  be  provided  for  ;  and  in 
giving  to  each  its  own  peculiar  happiness.  How  evidently  are  all 
these  things  the  work  of  a  God ! 

2dly.  How  wonderful  is  the  Order  of  things,  which  was  establish- 
ed at  the  Creation. 

This  subject  may  be  advantageously  divided  into  two  parts  : 
The  order  of  things,  which  is  permanent  j  and  that,  which  is  sub- 
ject to  perpetual  revolutions. 

Of  the  former  class,  are  the  stable  position  of  the  globe  at  given 
distances  from  the  heavenly  bodies ;  the  position  of  its  poles ;  its 
regular  motions  round  its  axis,  and  round  the  sun,  by  which  the 
revolutions  of  the  seasons,  and  the  returns  of  day  and  night,  are 
accomplished ;  the  steady  attractions  of  gravitation  and  cohesion, 
which  produce  the  stability  of  the  earth  itself,  and  all  its  great 
affections.  All  these  are  indispensable  to  the  existing  state  of  the 
world  and  its  inhabitants.  The  order  of  these  things  I  call  perma- 
nent, although  subject  to  many  changes,  and  in  several  instances  a 
mere  series  of  changes ;  because  they  are  stable,  regular,  and  un- 
varying in  their  nature. 

The  other  and  more  mutable  course  of  things  respects  the  ani- 
mal, vegetable,  and  mineral,  kingdoms ;  the  state  of  the  atmosphere, 
the  ocean,  and  the  surface  of  the  earth.  These  all  are  subjects 
of  unceasing  changes  ;  and  several  of  them  of  continual  decay,  and 
continual  renovation.  Plants  and  animals  are  formed  to  renew  and 
perpetuate  their  kinds  through  an  indefinite  period ;  and,  were  the 
date  of  the  earth  to  be  sufficiently  protracted,  to  continue  them  for 
ever.  Nor  are  mineral  substances,  so  far  as  they  are  liable  to 
decay,  unprovided  with  the  means  of  re-production.  Stones  decay, 
and  return  to  earth ;  and  earth  is  petrified,  or  hardened  into  stone. 
Ores  are  supposed  to  be  exhausted  and  renewed.  Gems,  and 
other  beautiful  substances,  are  multiplied ;  and  worn  out.  Soils 
are  furnished  anew  for  the  most  luxuriant  vegetation.  The  ocean 
is  also,  in  a  sense,  emptied,  and  filled  again.  From  that  great  store- 
house of  waters,  vapour  perpetually  ascends,  and  is  discharged  on 
the  earth,  in  rain,  snow,  and  hail,  in  mists  and  dews :  while  the 
earth,  through  its  various  channels,  returns  again  its  tribute  of 
waters  to  the  ocean.  Thus,  in  the  language  of  the  wisest  of  men ; 

"  Generation  goeth,  and  generation  cometh ; 
But  the  earth  doth  ever  abide. 


SER.  XXI.l  EARTH.  333 

The  Sun  also  riseth,  the  Sun  also  setteth, 

And  hasteth  to  the  place  where  it  rose  ; 

It  passeth  to  the  south  :  again  it  circleth  to  the  north. 

Round  and  round  goeth  the  wind, 

And  ever  repeateth  its  circuits. 

All  the  rivers  run  down  into  the  sea ; 

Yet  the  sea  doth  not  overflow  : 

To  the  place,  whence  the  rivers  go  forth, 

To  the  same,  to  flow  again,  do  they  return. 

All  the  things,  thus  at  their  task,  no  man  can  recount ; 

The  eye  would  not  be  able  to  behold  them, 

Nor  would  the  ear  be  competent  to  hear  them." 

Sdly.  How  wonderful  are  the  Uses  of  the  various  things,  which 
constitute  this  earthly  system  ! 

How  important  to  mankind  is  the  Mineral  Kingdom  !  How  indis- 
pensable is  the  soil  for  vegetation  ;  the  stones  and  clay  for  build- 
ing ;  the  peat  and  coal  for  fuel ;  the  metals  for  all  the  necessary 
and  ornamental  arts  of  life,  and  for  the  existence  of  almost  every 
thing,  which  we  name  a  convenience,  or  a  comfort.  Iron,  alone, 
is  indispensable  to  the  employments,  and  even  to  the  existence,  of 
civilized  life.  Without  it,  Agriculture,  Commerce,  arts,  and  science, 
would  dwindle  speedily  into  nothing ;  and,  but  for  its  aid,  would 
never  have  been. 

To  minerals,  also,  we  are  indebted  for  medicines,  of  the  most 
valuable  nature ;  indispensable  to  the  restoration  of  health,  and  the 
continuance  of  life. 

What,  then,  shall  be  said  of  the  Vegetable  Kingdom  /  of  grass,  as 
food  for  cattle ;  and  herbs,  and  grains,  as  the  food  of  men ;  of  the 
flax,  cotton,  and  hemp,  with  which  we  are  clothed ;  of  trees,  as  the 
materials  of  fuel,  building,  and  fencing  ;  and  as  the  means  of  accom- 
plishing a  multitude  of  other  purposes,  equally  demanded  by  ne- 
cessity and  comfort  ? 

Finally,  What  shall  be  said  of  the  Animal  Kingdom  ?  of  the  horse, 
the  ox,  the  cow,  the  camel,  and  the  sheep,  of  the  furry  tribes,  and 
the  silk-worm ;  all  of  which  so  largely  contribute  either  to  the  hus* 
bandry  of  man,  his  food,  his  clothing,  or  his  pleasure  ? 

Nor  ought  we,  in  considering  the  nature  of  earthly  things,  to 
forget  them,  as  the  delightful  means  of  Beauty  and  Grandeur. 

Were  all  the  interesting  diversities  of  colour,  and  form,  to  disap- 
pear ;  how  unsightly,  dull,  and  wearisome,  would  be  the  aspect  of 
the  world !  The  pleasures,  conveyed  to  us  by  the  endless  varieties, 
with  which  these  sources  of  beauty  are  presented  to  the  eye,  are 
so  much  things  of  course,  and  exist  so  much  without  intermission, 
that  we  scarcely  think  either  of  their  nature,  their  number,  or  the 
great  proportion,  which  they  constitute  in  the  whole  mass  of  our 
enjoyment.  But  were  an  inhabitant  of  this  country  removed  from 
its  delightful  scenery  to  the  midst  of  an  Arabian  desert ;  a  bound- 
less expanse  of  sand  ;  a  waste,  spread  with  uniform  desolation,  en- 
livened by  the  murmur  of  no  stream,  and  cheered  by  the  beauty  of 
no  verdure ;  although  he  might  live  in  a  palace,  and  riot  in  splen- 


EARTH  [SER.  XXI 

dour  and  luxury,  he  would,  I  think,  find  life  a  dull,  wearisome, 
melancholy  round  of  existence ;  and  amid  all  his  gratifications, 
would  sigh  for  the  hills  and  valleys  of  his  native  land,  the  brooks, 
and  rivers,  the  living  lustre  of  the  Spring,  and  the  rich  glories  of 
the  Autumn.  The  ever-varying  brilliancy  and  grandeur  of  the 
landscape,  and  the  magnificence  of  the  sky,  sun,  moon,  and  stars, 
enter  more  extensively  into  the  enjoyment  ot  mankind,  than  we, 
perhaps,  ever  think,  or  can  possibly  apprehend,  without  frequent 
and  extensive  investigation.  This  beauty  and  splendour  of  the 
objects  around  us,  it  is  ever  to  be  remembered,  is  not  necessary  to 
their  existence,  nor  to  what  we  commonly  intend  by  their  useful- 
ness. It  is,  therefore,  to  be  regarded  as  a  source  of  pleasure,  gra- 
tuitously superinduced  upon  the  general  nature  of  the  objects 
themselves ;  and,  in  this  light,  as  a  testimony  of  the  divine  good- 
ness peculiarly  aft'ecting. 

Still  more  deeply,  ought  we  to  regard  this  part  of  the  Creation, 
as  exhibiting,  in  the  most  convincing  manner,  the. Being  and  Agency 
of  God. 

How  plainly,  how  delightfully,  how  solemnly,  is  this  glorious 
Being  seen  every  where  in  these  works  of  his  hands !  All  these 
changes  are  the  result  of  a  cause,  adequate  to'  their  production.' 
The  living,  acting  thing,  called  Man,  is  never  directly  perceived 
by  other  men.  We  see  motions ;  and  know  that  there  is  one  who 
moves.  We  hear  a  voice  ;  and  know  that  there  is  one  who  speaks. 
We  perceive  actions  ;  and  know  that  there  is  an  agent  who  gives 
them  birth.  This  agent  we  denominate  Man.  So  in  every  place, 
in  every  thing,  and  during  every  moment,  we  behold  throughout 
the  creation,  a  perpetual  progress  of  most  wonderful  events  ;  and 
know  that  an  Agent,  to  us  invisible,  but  adequate  to  their  produc- 
tion, effectuates  them  all.  This  agent,  we  call  God  ;  and  discern 
his  being,  character,  and  presence,  as  directly,  and  clearly,  as  we 
discern  the  being,  character,  and  presence,  of  man.  Thus  all 
things  hold  out  to  every  attentive  eye,  the  living,  acting,  governing, 
Jehovah. 

At  the  same  time,  this  earthly  system  strongly  displays  the  An- 
ger of  God  against  the  sins  of  men. 

Amidst  all  these  pleasing  manifestations  of  the  Creator,  the 
world  around  us  furnishes,  also,  many  proofs  of  his  displeasure. 
The  storm  plunges  multitudes  in  the  deep.  The  lightning  destroys 
its  victims  in  a  moment.  The  famine  sweeps  its  millions  to  the 
grave.  The  volcano  overwhelms  towns  and 'cities  with  deluges  of 
fire.  The  pestilence,  walking  in  darkness,  drives  before  it  whole 
nations  into  eternity  :  While  death,  both  with  and  without  the  aid 
of  these  ministers,  empties,  once  in  thirty  years,  the  world  of  its 
inhabitants.  What  awful,  as  well  as  decisive  proofs,  are  here 
furnished,  that  the  Maker  of  all  things  regards  our  race  with 
severe  and  terrible  displeasure  !  How  solemnly  do  they  impress 
this  humiliating  truth  upon  every  serious  mind  !  How  forcibly 


SEP.   XXI.]  EARfH.  335 

do  they  summon  us  to  repent,  and  reform,  that  we  may  find 
mercy ! 

.  There  is  still  another  point  of  view,  in  which  these  works  ought 
to  be  remembered  on  the  present  occasion.  Every  thing  in  crea- 
tion and  providence,  appears  not  only  to  be  useful,  but  to  have  many 
uses,  and  to  answer  very  many  purposes.  God,  so  far  as  we  can 
understand  his  agency,  accomplishes  his  ends  by  the  most  direct, 
the  simplest,  and  the  fewest  means. 

"  In  human  works,  though  laboured  on  with  pain, 
A  thousand  movements  scarce  one  purpose  gain ; 
In  God's,  one  single  can  its  end  produce, 
Yet  serves  to  second  too',  some  other  use."* 

Thus  Water  and  Iron  become  means  of  ends  innumerable. 
The  latter  enters,  to  a  vast  extent,  into 'almost  all  human  arts  and 
concerns  :  while  the  former  is  almost  every  where  diffused  through 
the  greaf  system  of  benefits,  which  God  has  provided  for  mankind. 

A  great  part  of  the  usefulness,  found  in  the  objects  of  this  world, 
arises  from  the  Order  established  among  them,  and  mentioned  un- 
der a  former  head  of  discourse.  From  this  order,  springs  all  the 
forecast  of  the  human  mind.  By  observing  the  regular  succession 
of  causes  and  effects  around  us,  we  learn  to  judge,  with  a  good  de- 
gree of  correctness,  from  past  events^  concerning  those  which  are 
nature.  The  nature  of  the  seasons,  exhibited  in  their  past  revolu- 
tions, teaches  us  how  to  prepare  ourselves  against  both  heat  and 
cold ;  to  sow  our  seed  in  the  spring,  and  gather  our  harvests  in  the 
summer  and  autumn ;  to  shelter  ourselves  from  the  inclemencies  of 
the  sky ;  -to  make  the  necessary  provision  for  ourselves  and  our  fa- 
milies ;  and  to  adjust,  universally,  the  arts  and  business  of  life. 
By  the  regularity  of  the  system,  all  our  profitable  employments  are 
wholty  directed.  Without  this  guide,  we  could  plan  nothing ;  we 
could  accomplish  nothing ;  and  should  literally  be  unable  to  con- 
jecture what  a  day,  an  hour,  or  a  moment,  would  bring  forth.  Our 
existence  would  be  a  mere  succession  of  accidents.  Nor  can  we 
conceive  how,  in  such  a  state,  any  means  could  be  furnished,  by 
which  we  might  either  enjoy  comfort,  or  prolong  our  lives. 

From  the  same  source,  arises,  in  a  chief  measure,  that  full,  un- 
answerable proof  of  the  existence,  and  character,  of  God,  which  is 
presented  by  these  works  of  his  hands.  The  wisdom  of  God  is  prin- 
cipally seen  in  the  design,  and  contrivance,  exhibited  throughout 
the  globe.  But  contrivance  and  design,  appear  only  in  the  adap- 
tation of  means  to  ends :  and  wisdom  is  visible  only  in  the  choice 
of  good  ends,  and  of  fit  means  to  accomplish  them.  I  have  alrea- 
dy remarked,  that  without  this  regularity,  our  existence  would  be  a 
mere  succession  of  accidents.  This  would  be  equally  true  of  the 
whole  course  of  events.  There  would  be,  visibly,  neither  means, 
nor  ends.  If  second  causes  existed,  they  would  be  unperceived ;  ' 
and  their  efficacy,  being  continually  variable,  could  never  be  dis- 
*  Essay  on  Man,  part  i.  line  53. 


336  EARTH.  [SER.  XXI 

cerned.     All  things,  therefore,  would  naturally  be  attributed  to 
chance.     Who,  then,  would  be  able  to  refute  the  doctrines  of  Epi 
curus ;  or  to  prove  satisfactorily  the  perfections,  or  even  the  ex 
istence,  of  God  ? 

4thly.    How  interesting  an  object  is  the  destination  of  this  zcorld! 

The  Earth  was  designed  to  be  the  habitation  of  immortal  beings, 
whose  numbers,  the  human  mind  is  unable  to  limit.  Every  one  of 
these  is  an  heir  either  of  endless  happiness  or  endless  wo.  All  of 
them,  also,  have  apostatized  from  God,  and  exposed  themselves  to 
final  condemnation.  In  this  state  of  things,  this  world  became  the 
theatre  of  the  most  wonderful  work,  which,  so  far  as  our  knowledge 
extends,  has  ever  existed.  The  Son  of  God  descended  from  Hea- 
ven, and,  passing  by  the  angels,  took  upon  him  the  seed  of  Abraham; 
suffered  the  distress  of  a  humble,  persecuted  life ;  died  on  the  cross; 
and  was  buried  in  the  grave ;  to  expiate  the  sins  of  men.  In  con- 
sequence of  this  expiation,  the  Spirit  of  truth  has  here  shed  his  re- 
newing influence  on  the  human  soul ;  and  has  sanctified,  and  will 
hereafter  sanctify,  a  multitude,  which  no  man  can  number,  of  all  na- 
tions, kindreds,  and  tongues.  All  these,  by  a  patient  continuance  in 
well-doing,  will  seek  for  glory,  honour,  and  immortality  ;  and  will 
find,  a  new,  eternal  life.  By  their  union  to  Christ,  and  their  in- 
terest in  his  mediation,  they  will  hereafter  become,  together  with 
the  angels  who  kept  their  first  estate,  inhabitants  of  the  Supreme 
Heaven,  and  attendants  upon  the  throne  of  God.  This  is  a  desti- 
ny, to  which,  so  far  as  we  are  informed,  no  other  virtuous  beings 
will  ever  be  raised.  Thus  this  world  is  a  scene  of  transactions, 
such  as  probably  never  existed  in  any  other :  and  its  inhabitants 
are  heirs  of  glory  and  happiness,  in  which  they  will  be  rivalled  only 
by  the  Angels  of  God. 

5thly.  These  considerations  exhibit  the  unreasonableness  of  sexe- 
ral  Objections,  made  against  the  Divine  origin  of  the  Scriptures. 

First.  The  representation  of  the  Scriptures,  that  the  Creation  was 
accomplished  progressively,  and  not  instantaneously,  is  declared  to 
be  unworthy  of  God. 

It  will  be  admitted,  that  Moses  has  taught,  not  only  in  the  most 
explicit,  but  in  the  most  sublime  manner,  that  it  was  perfectly  easy 
for  God  to  create  the  world  in  an  instant.  Let  there  be  light,  said 
this  glorious  Being,  and  there  was  light :  Let  there  be  a  firmament, 
and  there  was  a  firmament.  Let  the  waters  be  separated  from  the 
waters,  and  they  were,  separated.  He,  who  can  do  these  things  in 
this  manner,  can  do  any  thing  in  any  manner,  that  shall  please  him. 
No  other  representation  of  power  was  ever  to  be  compared  with 
this.  Nor  has  any  one  of  those,  who  have  followed  Moses,  whether 
inspired  or  uninspired,  rivalled  him  in  sublimity  of  narration. 

But,  while  he  exhibits  the  omnipotence  of  God  in  so  impressive 
a  manner,  he  gives  us  an  account  of  the  Creation,  which  is  both 
intelligible,  and  useful.  Had  the  work  of  Creation  been  instanta- 
neously performed ;  it  would  have  been  totally  incomprehensible 


SER.  XXI.]  EARTH  337 

even  by  the  Angels,  who  were  witnesses  of  it :  and  the  history  of  it 
would  have  been  totally  useless  to  ourselves ;  except  merely  as 
settling  the  point,  that  the  world  was  created.  The  first  verse  in 
the  Bible,  would  have  contained  the  whole.  Nor  could  any  thing 
have  been  added  to  it  with  propriety,  unless  that  God  called  the 
universe  into  existence  by  his  word.  How  much  more  interesting, 
comprehensible,  and  delightful,  is  the  whole  chapter,  in  which  that 
verse  is  contained !  In  a  far  higher  proportion  was  the  actual  pro- 
gress, and  order,  of  this  great  work  intelligible,  interesting,  and  de- 
lightful, to  the  Sons  of  Got?,  who  were  witnesses  of  its  accomplish- 
ment. They  saw,  and  understood,  much  of  what  wras  done :  u-e 
read,  and  understand,  not  a  little.  The  history  of  the  Creation,  as 
written  by  Moses,  is  the  noblest  history,  which  was  ever  written  by 
man.  With  perfect  simplicity  it  unites  supreme  grandeur ;  and 
has  accordingly  received  the  highest  testimony  of  Criticism,  from 
the  time  of  Longinus  to  the  present  day. 

It  is  further  to  be  remembered,  that  by  means  of  this  order  of 
Creation,  the  Sabbath,  the  great  source  of  piety,  and  eternal  life,  to 
man,  was  ushered  info  the  world  with  a  solemnity,  unrivalled  and  in- 
finite. God  rested,  say  the  divine  writers,  from  all  his  works,  which 
he  created  and  made  ;  the  morning  stars  sang  together,  and  all  the 
sons  of  God  shouted  for  joy.  What  a  Sabbath  was  this !  Who, 
with  such  an  example  before  him,  can  refuse  to  keep  this  day  holy 
unto  the  Lord?  Who  does  not  see,  that  the  very  existence  of  this 
example,  and  all  its  consequent  influence,  arose  out  of  the  ordei 
of  the  Creation,  recited  by  Moses  ? 

Secondly.  Another  objection,  urged  by  Infidels  against  the  Divint, 
origin  of  the  Scriptures,  is  derived  from  the  date,  assigned  by  them 
to  the  Creation. 

"Can  it  be  supposed."  say  these  men,  "that  God  existed  so 
many  millions  of  ages,  alone ;  and  began  the  work  of  creating,  on- 
ly six  thousand  years  ago  ?"  This  question  has  been  often  asked 
with  confidence,  and  even  with  triumph.  But  it  has  been  always 
asked  without  good  sense,  or  consideration.  Yet,  as  there  are  per- 
sons, who  will  ask  it.  and  others  who  will  suppose  it  to  possess 
real  weight ;  it  will  not  be  improper  to  give  it  a  momentary  atten- 
tion. I  answer  then, 

(In  the  first  place)  That  the  Scriptures  do  not  assert  the  existence 
of  created  things  to  have  been  begun  at  the  time,  when  this  world 
was  made  ;  and  there  is  no  presumption  against  the  formation  of 
this  world  at  the  time  specified.  There  is  no  more  reason  to  con- 
clude, a  priori,  that  worlds  may  be  created  at  different  times,  but 
must  all  be  brought  into  existence  co-etaneously,  than  there  is  to 
form  the  same  decision  concerning  trees,  animals,  or  men. 

(2dly.)  If  all  things  were  created  at  the  time,  specified  by  Mo- 
ses; then  it  is  certain,  that  the  Creation  existed  as  soon  as  was  pos- 
sible. Between  the  eternity  of  God,  and  any  supposable  date  or 
Creation,  or  commencement  of  time,  there  is,  there  can  be.  no  pos- 

VOL.  I.  43 


338  EARTH.  [SER.  XXI. 

sible  relation;  and  therefore  no  possible  comparison.  To  the 
eternity  of  Him,  with  whom  one  day  is  exactly  as  a  thousand  years, 
and  a  thousand  years  as  one  day  $  who  inhabiteth  eternity  at  once  ; 
whose  duration  is  an  omnipresent  JVbzo  ;  our  successive  existence, 
and  the  periods  by  which  it  is  reckoned,  have  no  reference  what- 
ever. To  Him,  time  and  date  have  no  relation,  and  are  obviously 
nothing. 

(3dly.)  Had  the  world  been  created  at  the  commencement  of  any 
imaginable  past  period  ;  suppose  a  billion  of  years  ;  at  the  end  of  six 
thousand  years  from  its  first  creation,  the  same  objection  would 
have  beenmade  against  the  date  of  its  existence  with  exactly  the  same 
force.  It  might  then  have  been  asked,  with  exactly  the  same  pro- 
priety, "  Can  it  be  supposed,  that  God  existed  so  many  millions  of 
ages  alone ;  and  began  the  work  of  creating,  only  six  thousand 
years  ago  ?"  The  objectors  appear  not- to  perceive,  that  by  reced- 
ing into  past  duration,  they  approach  no  nearer  to  a  goal ;  but  that 
while  they  amuse  themselves  with  the  dream  of  advancing  towards 
a  satisfactory  limit,  the  same  vast  still  expands  immeasurably  be- 
fore them. 

From  the  regular  order  of  things,  Infidels  have  also  determined, 

Thirdly,  That  the  Universe  is  eternal,  and  have  hence  denied  the 
revelation  of  the  Scriptures. 

St.  Peter  has  taught  us,  that  in  the  last  days  there  should  be  scoff- 
ers, walking  after  their  own  lusts,  and  saying,  Where  is  the  promise 
of  his  coming  ?  For,  since  the  Fathers  fell  asleep,  all  things  con- 
tinue as  they  were  from  the  beginning  of  the  World.  This  predic- 
tion, we  ourselves  see  verified.  There  have  long  been,  -there  are 
now,  just  such  scoffers,  just  such  objectors.  The  regular  order  of 
things,  established  in  this  world,  has  long  been  the  source  of  per- 
tinacious opposition  to  the  word,  the  government,  and  even  the  ex- 
istence, of  God ;  and  the  design  of  the  opposition  has  uniformly 
been  to  overthrow  the  promise,  and  the  probability,  of  his  coming 
to  Judgment. 

The  general  doctrine  of  these  men  has  been  this  :  "  The  mate- 
rials of  the  universe  were  self-existent  and  eternal.  By  means  of 
these  materials,  fate,  necessity,  destiny,  or  a  blind  succession  of 
causes,  have  produced, such  beings  and  events,  as  have  hitherto 
existed."  At  the  same  time,  another  class  of  Infidels  pronounce 
all  such  beings  and  events  to  be  the  result  of  mere  chance.  Regu- 
lar as  the  present  system  is  ;  they  professedly  find  in  it  sufficient 
irregularity  to  warrant  them  in  making  this  conclusion.  Singular, 
indeed,  must  be  that  state  of  things,  which  is  sufficiently  regular  to 
support  the  former  of  these  doctrines,  and  sufficiently  irregular  to 
warrant  the  latter.  According  to  these  schemes,  taken  together, 
there  neither  is,  nor  can  be,  any  proof  of  the  existence  and  govern- 
ment of  God,  either  in  the  present,  or  in  any  supposable,  state  of 
things.  The  only  remaining  mode,  by  which  the  Creator  can 
make  himself  known  to  mankind,  is  Revelation;  and  the  possibility 


SER.  XXI.]  EARTH.  339 

of  this,  several  of  these  men  roundly  deny.  Men,  indeed,  make 
known  themselves  to  each  other,  every  day,  by  speaking,  moving, 
and  acting.  Even  common  modesty,  as  well  as  common  sense, 
could  not,  one  would  think,  believe  this  to  be  beyond  the  power, 
and  skill,  of  the  omnipotent  and  omniscient  Creator  of  men. 

The  two  schemes  of  existence,  here  specified,  have  been  suffi- 
ciently examined  in  the  second  of  these  discourses.  All  that  I  have 
intended  here,  was  barely  to  remind  you  of  the  manner,  in  which 
men  of  this  character  have  thought  proper  to  reason  ;  and  to  show 
you,  that  their  views  of  the  universe,  and  its  Author,  flow  from  the 
heart,  and  not  from  the  head. 

Fourthly.  Infidels  object  the  Miracles,  recorded  in  the  Scriptures, 
against  their  dinine  origin  ;  on  the  ground,  that  there  is  an  univer- 
sal presumption  against  the  .existence  of  a  miracle. 

Those,  which  are  styled  the  laws  of  nature,  were,  it  will  be  re- 
membered, subsequent  in  their  existence  to  the  Creation.  This 
work  could  not,  therefore,  be  in  any  sense  conformed  to  them ;  but 
was  an  immediate  act  of  Divine  power ;  absolutely  new,  conform- 
ed to  no  analogy,  and  existing  in  a  manner  wholly  miraculous. 
What  is  thus  true  of  the  work  of  Creation,  at  large,  is  equally  true 
of  the  act,  by  which  each  individual  thing,  originally  created,  was 
brought  into  being.  There  have,  therefore,  been  many  millions 
of  miraculous  productions  ;  and  in  this  vast  number  of  instances, 
miracles  have  been  certainly  wrought.  Of  course,  there  is  the 
strongest  presumption  of  their  existence  in  other  cases.  We  know 
that  they  have  been  actually  wrought,  when  there  was  a  sufficient 
occasion  ;  and  cannot  rationally  doubt,  that  on  every  other  such 
occasion  they  would  be  wrought  again.  Nothing  more,  therefore, 
can  be  necessary  to  prove  their  existence,  than  fair  unexceptiona- 
ble testimony. 

6thly.  If  this  great  work  is  thus  wonderful ;  how  wonderful,  how 
glorious  must  be  its  Author  ! 

All  these  things,  He  contrived  and  executed.  All  of  them  are 
merely  pictures,  or  archetypes,  of  the  thoughts,  originally  existing 
in  the  Uncreated  Mind.  Whatever  is  beautiful,  useful,  majestic, 
or  exalted,  is  only  a  display  of  the  beauty,  excellence,  greatness, 
and  sublimity,  of  Divine  perfection.  How  naturally  do  our  first 
Parents  exclaim,  in  the  language  of  the  great  English  Poet, 

"  These  are  thy  glorious  works,  Parent  of  good, 
Almighty  !  thine  this  universal  frame, 
Thus  wondrous  fair;  thyself  how  wondrous  then, 
Unspeakable  !" 

What  an  astonishing  act  must  it  have  been  to  create  a  world,  its 
furniture  and  its  inhabitants,  together  with  all  their  natures  and 
qualities ;  and  to  prepare  them  for  all  their  successive  operations 
many  of  these  inhabitants  destined  to  live,  and  many  of  these  ope- 
rations destined  to  affect  them,  throughout  eternity. 

What  a  Mind  must  that  be,  which  could  contain  an  exact,  as 


340  EARTH.  [SER.  XXI 

well  as  comprehensive,  scheme  of  all  the  parts,  characteristical 
qualities,  and  operations,  of  such  a  work ;  which,  without  confu- 
sion, or  mistake,  could  see  through  the  whole,  and  discern  every 
consequence,  even  in  the  remotest  ages  of  being,  which  could  so 
exactly  prescribe  the  nature,  determine  the  operations,  and  limit 
the  number  of  parts,  however  great,  however  minute  ;  and  in  the 
progress  of  duration  find  no  cause  for  the  least  change  in  the  work, 
or  the  least  deviation  from  the  system ! 

Such  are  the  views,  which  justly  arise  from  the  contemplation  of 
our  world,  as  it  now  is.  How  much  more  forcibly  would  they  have 
been  impressed  on  our  minds,  had  we  lived  in  the  same  world,  as  it 
came  fresh  and  fair  from  the  hands  of  the  Creator,  when  He  sur- 
veyed every  thing,  that  he  had  done,  and  pronounced  it  -eery  good  ' 
How  delightfully  should  we  have  been  affected  by  the  objects,  con- 
tained in  the  present  world,  had  we  been  superior  to  death,  and  des- 
tined to  live  for  ever;  had  we  been  planted  in  Eden,  where  the  air,  the 
earth,  and  the  waters,  teemed  with  life ;  and  immortality  breathed  in 
the  winds,  flowed  in  the  streams,  ripened  in  the  fruits,  and  exhaled 
from  the  flowers  !  At  the  side  of  our  first  Parents,  and  encircled  by 
Paradise,  how  instinctively  should  we  have  exclaimed,  Worthy  art 
thou,  0  Lord,  to  receive  blessing,  and  glory,  and  honour,  and  power, 
for  thou  hast  made  all  things,  and  for  thy  pleasure  they  are,  and 
were  created! 

The  source  of  all  these  wonders,  is  the  Lord  Jesus  Christ.  For 
by  Him  were  all  things  created,  that  are  in  Heaven  and  that  are  in 
earth,  visible  and  invisible,  whether  they  be  Thrones,  or  Dominions, 
or  Principalities,  or  Powers  ;  all  things  were  created  by  him,  and 
for  him  ;  and  he  is  before  all  things  ;  and  by  him  all  things  consist. 
To  him,  therefore,  is  this  admiration  and  glory  due ;  and  to  him 
the  obedience,  confidence,  and  worship,  which  the  Creator  of  the 
universe  justly  challenges  from  his  Intelligent  Creation. 


SERMON  XXII. 

CREATION. MAN. 


GENESIS  i.  26,  27. — And  God  said,  Let  us  make  Man  in  our  image,  after  our  like- 
ness;  and  let  them  have  dominion  over  the  fish  of  the  sea,  and  over  the  fowl  of  the  air, 
and  over  the  cattle,  and  over  all  the  earth,  and  over  every  creeping  thing  thai  creep- 
elh  upon  the  earth.  So  God  created  Man  in  his  own  image  ;  in  the  image  of  God 
created  He  him  :  male  and  female,  created  He  them. 

IN  several  preceding  discourses,  I  have  considered  the  forma- 
tion of  the  Heavens,  the  Character  and  Circumstances  of  Angels, 
both  Virtuous  and  Fallen,  and  the  Creation  of  the  World,  in  which 
we  dwell.  The  next  subject  of  our  investigation,  is  Man.  This 
subject,  though  far  less  splendid  than  several  of  the  preceding 
themes  of  contemplation,  is  yet  peculiarly  interesting  to  us.  Every 
thing  that  relates  to  it,  must  directly  and  intimately  concern  our- 
selves ;  and  nothing  of  this  nature  can  be,  to  us,  uninvested  with 
serious  importance,  or  undeserving  of  our  particular  attention. 

Nor  is  this  the  only  point  of  view,  in  which  Man  claims  a  high  re- 
gard. God  himself  has  bestowed  an  attention  upon  them,  which  has 
not  been  given  even  to  angels  themselves.  Angels,  when  they  fell, 
were  banished  for  ever  from  the  presence  and  favour  of  their  Crea- 
tor. But,  when  Man  had  fallen,  the  Son  of  God  descended  from 
Heaven ;  assumed  our  nature ;  lived  in  this  world  a  suffering  life ; 
and  died  a  shameful  death ;  that  we  might  be  saved.  •  From  the 
grave,  also,  He  arose  on  the  third  day ;  ascended  to  Heaven ;  sat 
down  at  the  right  hand  of  God  the  Father ;  and  became  Head  over 
all  things  for  the  benefit  of  his  Church.  Angels  themselves  are 
employed  by  Him  in  promoting  this  mighty  work;  and  are  all  mi- 
nistering spirits,  sent  forth  to  minister  for  them,  who  shall  be  heirs 
of  salvation.  For  men,  Heaven,  shut  to  the  Apostate  Angels,  is 
again  opened.  For  Man,  also,  when  the  earth  and  all  the  works 
that  are.  therein,  shall  be  burnt  up,  and  the  heavens  being  on  fire  shall 
be  dissolved;  new  heavens,  and  a  new  earth,  like  the  fabled  Phoenix 
out  of  its  ashes,  shall  arise,  in  which  righteousness  shall  dwell  for 
ever. 

Man,  therefore,  notwithstanding  his  humble  origin,  and  guilty 
character,  is  an  object,  rendered  highly  important  on  account  of 
the  peculiar  regard,  exhibited  to  him  by  his  Maker.  At  the  same 
time,  we  ought,  in  every  general  estimate  of  man,  to  remember, 
that  at  his  creation,  he  was  endued  with  powers,  placed  in  circum- 
stances, and  destined  to  enjoyments,  of  no  inconsiderable  distinc- 
tion and  glory.  This  reference  we  are,  in  every  such  case,  taught 
to  make  by  St.  James ;  who,  speaking  of  the  abuses  of  the  tongue, 
and  of  cursing  our  fellow-men  as  one  of  those  abuses,  mentions  the 
original  character  of  human  nature  as  a  consideration,  plainly  en- 


342  MAIS.  [SER.  XXII. 

hancing  both  the  absurdity,  and  the  guilt,  of  this  evil  conduct. 
Therewith,  says  this  Apostle,  bless  we  God,  even  the  Father,  and 
therewith  curse  we  men  who  ARE,  or,  as  in  the  Greek,  who  WERE, 
made  in  the  similitude  of  God. 

In  the  text,  the  Author  of  all  things  is  exhibited  as  holding  a 
consultation,  concerning  the  creation  of  man.  And  God  said,  Let 
us  make  Man  in  our  image,  after  our  likeness.  The  work  of  Crea- 
tion is  in  the  Scriptures  indifferently  attributed  to  the  FATHER,  the 
SON,  and  the  HOLY  SPIRIT.  That  it  is  attributed  to  the  FATHER, 
will  not  be  questioned.  That  it  is  attributed  to  the  SON,  and  to  the 
SPIRIT,  can  no  more  be  questioned,  if  we  allow  the  Scriptures  to 
speak  the  customary  language  of  men ;  or,  indeed,  if  we  allow 
them  to  speak  language,  that  has  any  defensible  construction,  or 
any  meaning. 

The  text  declares  to  us,  in  a  clear  and  decisive  manner,  that 
more  persons  than  one  were  concerned  in  the  design  of  creating 
Man  ;  and  that  some  Person,  or  Persons,  were  addressed  by  the 
Speaker.  Various  attempts  have,  indeed,  been  made,  to  avoid  the 
proof,  furnished  by  this  passage  to  the  doctrine  of  the  TRINITY  ; 
and  in  this  manner  to  force  out  of  view  the  obvious,  and  only, 
meaning  of  the  terms.  But  none  of  these  attempts,  which  I  have 
seen,  will  bear  examination. 

In  the  first  place,  the  style  royal  is  not  adopted  here.  This  is 
the  use  of  the  plural  personal  pronoun,  instead  of  the  singular,  to 
denote  an  individual ;  a  practice,  adopted  by  modern  Princes  with 
an  intention  to  distinguish  themselves  from  inferior  mortals.  He, 
who  can  believe,  that  JEHOVAH  would  in  this  manner  violate  the 
propriety  of  language,  to  distinguish  himself,  and  countenance  hu- 
man pride  and  folly,  in  its  ridiculous  labours  for  the  acquisition  of 
personal  superiority ;  must,  to  say  the  least,  have  formed  extraor- 
dinary views,  concerning  the  character  of  his  CREATOR.  That 
God  has  not  acted  in  this  manner,  is  unanswerably  clear  from  the 
universal  tenor  of  the  Scriptural  language.  Only  a  single  speci- 
men, and  that  a  doubtful  one,  of  the  style  in  question,  can  be  found 
in  the  sacred  writings.  Nor  is  this  in  the  Hebrew  style  ;  but  co- 
pied from  the  decree  of  a  Persian  monarch,  many  hundred  years 
after  the  Pentateuch  was  written.  The  simplicity  of  the  Scriptural 
language,  is  supreme.  Every  thing  is  spoken  of  as  it  is ;  and  in 
the  mere  phraseology  of  nature.  A  Jew,  if  the  passage  had  been 
intended  to  speak  in  this  manner,  would  hardly  have  been  able  to 
discover  its  signification. 

But  what  places  the  point  in  question  out  of  dispute,  is  the  de- 
claration of  the  same  glorious  Being,  in  the  third  chapter  and 
twenty-second  verse  ;  And  the  Lord  God  said,  Behold,  the  man  has 
become  as  one  of  Us,  to  know  good  and  evil.  It  will  not  be  pre- 
tended, that  even  a  modern  Prince,  when  declaring  that  one  of  his 
subjects  had  become  like  himself,  would  say,  "  This  man  has  be- 
come as  one  of  Us  51 


SER.  XXII.]  MAN.  343 

Our  Saviour,  who  understood  this  subject  incomparably  better 
than  these  Commentators,  has  explained  to  us  this  phraseology  in 
a  manner,  which  solves  every  rational  doubt.  Speaking,  as  St. 
John  declares,  John  xii.  41,  in  Isaiah  vi.  8;  He  says,  Whom  shall 
I  send,  and  who  will  go  for  Us?  Again,  addressing  his  FATHER, 
John  xvii.  21,  He  says,  That  they  all  may  be  one;  as  thou  Father 
art  in  me,  and  I  in  thee ;  that  they  also  may  be  one  in  Us.  And 
again,  verse  22,  That  they  may  be  one,  even  as  WE  are  one.  In  all 
these  instances,  the  same  Person  uses  the  same  language  with  the 
same,  and  that  both  obvious  and  exact,  propriety. 

Secondly.  This  phraseology,  also,  is  not  addressed  to  Angels. 
Angels  could  not  be  addressed  in  this  manner ;  for  such  an  ad- 
dress would  have  had  neither  truth  nor  meaning.  In  the  work  of 
creating  Man,  Angels  had  as  little  agency,  as  the  Man  who  was  to 
be  created.  Suppose,  instead  of  the  proposal  to  Angels  to  unite 
with  God  in  creating  Man,  we  were  to  substitute  a  history  of  this 
transaction.  We  should  then  say,  that  God  and  his  Angels  created 
Man ;  and,  therefore,  that  Angels  performed  a  part  of  this  work ; 
or  were,  in  some  sense  and  degree,  the  Creators  of  man.  The  ab- 
surdity of  this  account  needs  no  explanation.  It  is  as  really,  it  is 
equally,  absurd  to  suppose,  that  God  would  address  Angels  in  this 
manner ;  and  propose  to  them  to  occupy  themselves,  or  to  be  in 
any  way  concerned,  in  this  work ;  in  which  both  He  and  they 
knew  it  was  neither  proper,  nor  possible,  for  them  to  be  at  all 
concerned ;  as  to  suppose,  that  they  actually  performed  a  part  of 
it.  It  was  also,  according  to  every  Scriptural  account  of  the  Crea- 
tor, and  of  Angels,  wholly  improper  for  Him  to  associate  them  with 
himself  in  a  work,  which  was  exclusively  his  own.  Nor  will  it  be 
asserted,  that  God  here  proposes  to  create  man  in  the  image  of  An- 
gels. In  verse  2,  it  is  said,  God  created  man  in  his  own  image.  In 
addition  to  this,  it  is  to  be  remembered,  that  Angels  are  not  men- 
tioned in  this  history,  till  a  considerable  time  afterwards ;  and, 
therefore,  if  they  had  been  intended,  this  could  not  be  known : 
Whereas,  in  the  sense  in  which  these  words  have  been  customari- 
ly interpreted,  the  Persons,  spoken  of  in  the  text,  are  expressly 
named.  In  the  beginning  Aleim,  (the  Covenanters*)  created  the 
heaven,  and  the  earth. 

I  have  observed,  that  the  Author  of  all  things  is  exhibited  in  the 
text  as  solemnly  consulting  concerning  the  creation  of  Man.  Let 
us  make  man,  said  the  Divine  Workman,  in  our  image,  after  our  like- 
ness ;  not,  "  Let  man  exist,"  or  "  Let  there  be  man ;"  as  He  had 
before  said,  Let  there  be  light,  Let  there  be  a  Jlrmament,  Let  the 
earth  bring  forth  grass :  and  so  on,  with  respect  to  every  thing 
else,  which  was  made.  This  solemn  manner  of  introducing  Man 
into  being,  was  strongly  expressive  of  his  importance,  and  very 
honourable  to  his  character.  The  distinction,  made  between  him 

•  Parkhurst 


344  MAN-  ESER- 

and  all  the  preceding  objects  of  creation,  was  intentional ;  and  de- 
clared him  to  be  of  more  consequence  than  them  all. 

This  subject  I  will  now  endeavour  to  illustrate  in  the  following 
observations. 

I.  The  Time,  at  which  Man  was  created,  is  strongly  expressive  of 
the  importance  of  his  character. 

The  Creation  of  the  world  was  now  completed.  The  heavens 
were  finished,  and  all  the  host  of  them.  The  sun  was  constituted 
a  perpetual  fountain  of  light ;  and  set  in  the  firmament  to  rule  over 
the  day,  and  to  distribute  warmth  and  life,  activity  and  enjoyment, 
to  all  the  sentient  inhabitants  of  this  world.  In  his  absence,  the 
moon  walked  in  brightness,  to  rule  the  night ;  and  shed  on  the  earth 
a  softer,  but  not  less  beautiful,  splendour,  than  that  of  the  day. 
The  stars,  also,  spreading  their  glory  throughout  the  sky,  delight- 
fully illustrated  the  wisdom  of  the  Creator,  and  rejoiced  over  the 
inferior  works  of  his  hands. 

The  whole  process,  also,  of  forming  the  earth,  of  clothing  it 
with  verdure,  of  replenishing  it  with  animals,  of  providing  the 
means  of  their  subsistence  and  comfort,  and  of  arraying  it  with 
beauty  and  magnificence,  was  brought  to  an  end.  Fresh  from  the 
perfect  hand  of  its  Creator,  it  was  a  work  of  such  excellence,  that 
the  eye  of  infinite  Wisdom,  surveying  all  its  parts,  saw  that  it  was 
very  good.  It  was  a  habitation,  which  Angels  beheld  with  delight ; 
a  palace  fitted  for  the  residence  of  an  immortal,  virtuous,  happy 
being  ;  of  him,  who  was  to  be  made  in  the  image  of  God  ;  of  him, 
who  was  to  have  dominion  over  the  earth,  and  every  thing  which 
it  contained. 

This  mighty  preparation  conveys  to  us  high  ideas  concerning 
the  object,  for  which  so  much  was  done.  God  does  nothing  but 
with  the  strictest  propriety.  The  bounty,  which  here  flowed  in 
such  copious  streams,  was  directed  by  infinite  wisdom,  as  well  as 
poured  out  by  infinite  goodness.  While,  on  the  one  hand,  it  was 
glorious  to  its  Author ;  it  was,  on  the  other,  perfectly  suited  to  the 
character  of  the  recipient.  The  recipient,  therefore,  was  of  such  a 
character,  as  to  be  the  proper  object  of  these  illustrious  communi- 
cations. 

II.  The  Nature  of  Man  is  a  still  more  interesting  object  of  our  at- 
tention. 

Man  is  a  compound  existence,  made  up  of  two  great  parts ;  the 
Body  and  the  Soul,  or  Spirit.  The  Body  was  formed  of  the  dust  of 
the  ground ;  and  can  claim  no  higher  origin,  than  that  of  the  ani- 
mals, by  which  we  are  surrounded  ;  is  possessed  only,  of  the  same 
life  and  activity ;  and  is  the  subject  of  the  same  suffering,  and  en- 
joyment. Still,  it  is  a  frame  of  a  most  wonderful  nature.  The 
parts,  of  which  it  is  composed ;  their  number ;  their  various  na- 
tures, dependencies,  operations,  and  uses ;  the  arrangement,  by 
which  they  are  formed  into  a  system,  a  world  within  itself;  the  facul- 
ties, attached  to  it,  of  seeing,  hearing,  smelling,  tasting,  and  feeling; 


SER.  XXII.]  MAN.  345 

its  capacity  of  pain  and  pleasure ;  the  warnings,  which  it  is  fitted 
to  give  of  approaching  or  commencing  evil ;  and  the  power,  which 
it  so  variously  possesses  of  self-restoration ;  are  all  wonderful, 
mysterious,  and  strongly  declaratory  of  the  skill  and  goodness  of 
the  Creator.  Nor  ought  we,  on  this  occasion,  to  forget  the  pecu- 
liar structure  of  the  person  ;  the  beauty  of  the  complexion ;  the 
symmetry  of  the  members ;  particularly,  that,  displayed  in  the  fea- 
tures of  the  face  ;  the  gracefulness,  and  dignity  of  the  motions  ; 
nor  the  power  of  the  countenance  to  express  the  thoughts  and  feel- 
ings of  the  mind.  By  this  last  mentioned  attribute,  the  face  be- 
comes an  index  to  the  character  of  the  invisible  man  ;'  and  shows, 
not  only  his  ideas,  but  his  emotions  also ;  his  virtue  and  vice,  his 
loveliness  and  deformity  ;  and,  in  a  word,  whatever  his  fellow-men 
are  interested  to  know. 

All  these  things  were  at  first  formed  for  endless  duration.  The 
Body,  like  the  mind,  was  originally  incapable  of  decomposition  or 
decay.  Its  life  was  a  mere  progress  of  youth,  and  bloom,  and 
beauty ;  and  disease,  and  death,  had  not  yet  marked  it  for  their 
prey. 

Of  a  still  more  wonderful  nature,  was  the  human  Soul,  or  Spirit. 
This,  indeed,  would  naturally  be  expected,  from  the  peculiar  de- 
scription of  it  given  in  the  text.  Let  us  make  man  in  our  image, 
after  our  likeness.  And  again,  So  God  created  man  in  his  ozon  image  ; 
in  the  image  of  God  created  He  him.  It  will  not  be  doubted,  that 
the  image  of  God  was  impressed,  and  was  capable  of  being  im- 
pressed on  the  soul  only,  and  not  on  the  body.  As  little  ought 
it  to  be  doubted,  that  this  phraseology  attributes  to  the  soul  a  dis- 
tinguished importance  ;  not  a  little  enhanced  by  these  repetitions. 
Since  this  peculiar  language  embodies  all  the  important  character- 
istics of  the  human  soul,  I  shall  conform  the  observations,  which  it 
will  be  necessary  to  make  at  the  present  time  on  this  subject,  to  the 
single  scheme  of  explaining  these  declarations  in  the  text. 

The  Image  of  God,  in  which  Man  is  here  said' to  have  been  cre- 
ated, denotes  especially  the  following  things. 

1st.  That  the  Soul,  or  Spirit,  was  created  a  pure  uncompounded 
substance. 

It  is  impossible,  that  thought  should  be  the  act  of  a  plurality  of 
subjects  ;  since  it  is,  in  its  own  nature,  perfectly  simple  and  indi- 
visible. It  will  be  readily  acknowledged,  that  such  is  the  Nature 
of  God;  and  that  the  same  nature  is  also  possessed  by  Angels. 
There  is  as  little  reason  to  deny,  that  it  is  also  the  nature  of  the  hu- 
man soul.  On  this  subject,  however,  I  shall  dwell  more  extensively 
in  the  following  discourse ;  and  shall  here  considei  it  as  granted. 

In  this  important  particular,  it  will  be  seen,  that  the  soul  differs 
entirely  from  all  material  substances.  These  are,  universally, 
collections  of  innumerable  atoms;  and  therefore  become,  whenever 
the  bond,  which  unites  them,  is  destroyed,  subjects  of  dissolution. 
Nothing  more  is  necessary  to  the  destruction  of  the  material  form, 
VOL.  I.  44 


346  MAN.  [SER.JXXII. 

than  the  mere  separation  of  its  parts.  The  Soul,  being  perfectly 
simple,  is  incapable  of  suffering  this  process,  and  cannot  perish, 
unless  by  annihilation.  As  there  is  no  example  of  annihilation 
within  the  experience  of  man,  no  reason  can  be  drawn  from  anal- 
ogy to  support  the  supposition,  that  the  existence  of  the  Soul  will 
ever  be  terminated. 

2dly.  The  Soul  was  formed  a  THINKING  substance. 

St.  Paul,  Col.  iii.  10,  says,  And  have  put  on  the  new  man,  which 
is  renewed  in  knowledge,  after  the  image  of  Him  that  created  him. 
To  know,  therefore,  the  great  exercise  of  thought,  is,  in  one  respect 
of  high  importance,  to  be  like  God.  Thinking  beings,  are  the  only 
beings,  who  are  active ;  who  originate  changes  in  the  universe ; 
who  commence  operations ;  who  contrive  useful  purposes ;  who 
direct  unconscious  objects  to  their  proper  uses ;  and  who  are  the 
subjects  of  enjoyment  or  suffering. 

Bare  thought  is  not,  however,  all  that  is  here  to  be  understood. 
Animals  think ;  but  are  not,  still,  created  in  the  image  of  God. 
The  broad  distinction  between  Men  and  animals  is,  that  the  former 
discern  the  nature  of  moral  good  and  evil,  and  can,  therefore,  be 
made,  and  are  actually  made,  subjects  of  law  and  moral  govern- 
ment ;  of  both  which,  the  latter  are  absolutely  incapable. 

Even  this  is  not  the  whole  of  what  is  intended,  either  by  Moses, 
or  Paul.  The  knowledge  which  they  consider  as  comprised  in  the 
image  of  God,  is  that  of  a  sanctijied,  or  virtuous  mind;  such  a  mind 
as  Adam  possessed  at  his  creation.  It  is  the  knowledge,  possessed 
by  that  love,  which  rejoiceth  in  the  truth;  which  is,  of  course,  un- 
prejudiced and  impartial ;  which  allows  argument  and  evidence 
their  true  weight ;  and  which,  therefore,  perceives,  and  admits, 
truth,  especially  moral  truth,  as  it  is.  This,  and  this  only,  is  the 
manner,  in  which  Adam  knew ;  and  in  which,  to  a  considerable 
extent,  every  sanctified  mind  also  knows.  But  this  knowledge  is, 
in  some  respects,  essentially  different  from  that,  possessed  by  men 
in,  what  the  Scriptures  call,  their  natural  state.  The  natural  man, 
says  St.  Paul,  or  as  it  is  rendered  by  Dr.  Macknight,  the  animal 
man  receiveth  not  the  things  of  the  Spirit  of  God ;  for  they  are  fool- 
ishness unto  him  ;  neither  can  he  know  them,  because  they  are  spirit- 
ually  discerned. 

A  most  important  characteristic  of  this  knowledge  is,  that  it  dis- 
cerns the  glory  and  excellence  of  God,  displayed  in  his  Works, 
and  especially  in  his  Word.  By  the  natural  man,  every  thing  of 
this  nature  is  unknown.  To  the  renewed  man,  every  such  thing 
is  real  and  obvious,  whenever  the  objects,  in  which  it  'exists,  are 
presented  to  his  eye,  and  placed  within  the  grasp  of  his  understand- 
ing. This  difference  does  not  arise  from  difference  of  capacity. 
The  capacity  of  the  natural  man  is,  in  innumerable  instances, 
greater,  and  his  power  of  discerning,  stronger,  than  that  of  the  re- 
newed man.  The  reason,  why  he  views  spiritual  objects  in  so  im- 
perfect and  unhappy  a  manner,  lies  supremely  in  his  disposition. 


SER.  XXII.]  MAN.  347 

His  biasses  against  their  true  nature,  are  intense ;  and  his  views, 
therefore,  always  oblique  and  delusive.  When  Adam  was  created, 
he  was  a  friend  of  God;  saw  his  character  with  friendly  eyes; 
and  therefore,  discerned  its  excellence.  • 

3dly.   That  the  soul  was  formed  with  Dispositions  or  Affections. 

God  himself  is  possessed  of  infinite  affections  ;  of  infinite  love 
to  good,  and  of  infinite  hatred  to  evil ;  and  is  the  subject  of  infinite 
ioy  in  himself,  his  designs,  and  his  works. 

In  this  respect,  also,  the  Soul  was  formed  to  resemble  its  Maker : 
an  endowment  of  more  importance,  than  even  knowledge  itself. 
These  are  the  great  spring,  whence  proceed  all  the  action  of  minds ; 
the  directory  of  our  contemplation  ;  the  cause  of  our  knowledge ; 
and  the  source  of  our  virtue,  usefulness,  and  enjoyment.  Man, 
without  them,  would  be  a  clod ;  and  the  world  a  aesert. 

4thly.  That  the  Affections  of  the  Soul  were  duly  attempered  and 
directed  ;  or,  in  other  words,  were  Virtuous. 

In  Eph.  iv.  24,  St.  Paul  says,  And  that  ye  put  on  the  new  man, 
which,  after  God,  (xarec  &sou,  after  the  image  of  God)  is  created  in 
righteousness^  and  true  holiness.  Holiness  is  that  state  of  the  af- 
fections, in  which  the  soul  loves  what  God  loves.  God  loves  him- 
self, his  creation,  its  interests,  and  every  thing  which  promotes 
them  ;  on  the  contrary,  He  hates  every  thing,  by  which  they  are 
destroyed,  or  injured.  Such  is  the  Virtue  of  the  human  soul ;  such 
its  love ;  such  its  hatred  ;  whenever  it  is  enstamped  with  the  image 
of  God.  Such  was  the  character  of  Adam  at  his  creation. 

Sthly.   That  the  Soul  had  Dominion  o-ver  the  world. 

God  is  the  Infinite  Ruler.  Man  was  constituted  the  ruler  of  this 
lower  world,  with  a  delegated  dominion  over  all  its  inhabitants. 
The  government  of  God  is  wholly  righteous,  reasonable,  and  be- 
nevolent. Such  only  was  that,  which  Man  at  his  creation  was  dis- 
posed to  exercise.  All  creatures  under  his  government,  were  un- 
invaded,  uninjured,  and  happy. 

6thly.  That  the  Soul  of  the  Jirst  Man  was  possessed  of  Spiritual 
Enjoyment. 

By  this  I  intend,  that  enjoyment,  which  springs  from  affections 
harmonizing  with  the  conscience,  and  with  each  other.  In  such  a 
soul,  every  affection  is  delightful ;  and  all  its  views,  purposes,  and 
pursuits,  are  just,  sincere,  benevolent,  and  lovely.  Love,  the  con- 
trolling affection,  however  various  may  be  its  exercises,  is  only  a 
succession  of  varied  pleasu?e.  Its  two  great  constituents  are,  de- 
light in  the  objects  beloved,  and  a  desire  to  do  them  good.  The  more 
excellent,  dignified,  and  enduring,  these  objects  are,  the  more  noble, 
pure,  and  rapturous,  is  the  enjoyment,  which  it  derives  from  them. 
Love  to  God,  therefore,  transcendently  the  greatest  and  most  ex- 
cellent of  all  objects,  is  capable  of  becoming  in  itself,  and  in  its 
consequences,  higher  enjoyment  than  any  other.  At  the  same  time, 
every  other  affection  is,  in  such  a  mind,  perfectly  accordant  with 
this  commanding  one.  Other  objects  are  all  duly  loved ;  and  every 


348  MAN.  [SER.  XXII. 

exercise  of  the  heart  is  attended  by  the  delightful  sense  of  recti- 
tude. 

To  such  a  mind,  also,  all  the  various  displays  of  wisdom,  power, 
and  goodness,  in  the  works  of  creation  and  providence,  are  illus- 
trious sources  of  pleasure.  Wherever  the  eye  turns  its  glance, 
God  is  seen  ;  and,  wherever  He  is  seen,  He  is  seen  with  delight. 
The  endlessly  diversified  forms  of  beauty,  grandeur,  and  glory,  in 
the  works  of  God  are,  and  are  regarded  as  being,  only  exhibitions 
of  infinite  excellence,  made  to  delight,  improve,  and  ennoble,  the 
Intelligent  system. 

7thly.  That  the  soul  was  created  Immortal. 

Both  the  Body  and  Mind  of  Man,  were  originally  formed,  and 
destined,  for  Immortality.  After  the  apostacy,  however,  the  Body 
was  sentenced  to  return  to  the  dust ;  as  being  rendered  wholly  un- 
fit to  exist  in  the  new  creation.  But  the  soul  was  left  possessed  of 
the  never-dying  principle,  with  which  it  was  originally  endowed  ; 
was  incapable  of  dissolution ;  and  was  indestructible,  except  by 
the  exertions  of  Almighty  Power. 

Thus  was  man,  as  he  came  from  the  hands  of  his  Maker,  a  crea- 
ture, endued  with  high  and  glorious  perfections.  To  complete  his 
happiness,  God  created  him  Male  and  Female :  and  this  not  only 
for  the  multiplication  of  his  species,  but  also  for  the  interchange  of 
those  amiable  affections,  and  those  offices  of  kindness,  which  arise 
from  the  inherent  diversity  of  character  in  the  sexes.  In  the  em- 
phatical  language  of  the  Scriptures,  they  were  made  help-meets  for 
each  other;  and  were  designed  to  furnish,  mutually,  a  social  and 
superior  happiness,  of  which  solitude  is  incapable.  A  more  deli 
cate  and  beautiful  form  was  united  in  the  Woman,  to  a  mind,  pos- 
sessing gentler  and  lovelier  affections,  a  more  refined  taste,  and 
more  elegant  sentiments.  In  the  Man,  a  firmer  and  stronger  frame 
was  joined  to  a  mind  more  robust,  more  patient  of  toil,  and  more 
equal  to  difficulties.  In  each,  the  other  was  intended  to  find  that, 
which  was  wanting  in  itself;  and  to  approve,  love,  and  admire, 
both  qualities  and  actions,  of  which  itself  was  imperfectly  capable  : 
while  in  their  reciprocations  of  tenderness,  and  good-will,  each  be- 
held every  blessing  mightily  enhanced,  and  intensely  endeared. 

From  these  considerations,  are  naturally  derived  the  following, 

REMARKS. 

1st.  How  illustrious  a  being  was  Man,  as  he  came  from  the  hands 
of  his  Maker  ! 

With  what  dignified  attributes  was  he  endued  !  For  what  high 
pursuits  was  he  qualified !  To  what  sublime  enjoyments  was  he 
destined  !  In  him  was  found,  in  an  important  sense,  the  End  of  this 
earthly  system.  Without  Man,  the  world,  its  furniture,  and  its  in- 
habitants, would  have  existed  in  vain.  Whatever  skill,  power,  and 
goodness,  were  displayed  by  the  Creating  Hand  ;  there  was,  before 
the  formation  of  Man,  none  to  understand,  admire,  love,  enjoy,  or 


SER.  XXII.]  MAN.  349 

praise,  the  Creator.  The  earth  was  clothed  with  beauty :  the  land- 
scape unfolded  its  delightful  scenes  :  the  sky  spread  its  magnificent 
curtains:  the  sun  travelled  in  the  greatness  of  his  strength:  the 
moon  and  stars  solemnly  displayed  the  glorious  wisdom  of  their 
Author :  without  an  eye  to  gaze,  or  a  heart  to  contemplate.  A 
magnificent  habitation  was,  indeed,  built  and  furnished;  but  no 
Tenant  was  found.  Brutes  were  the  only  beings,  which  could  en- 
joy at  all ;  and  their  enjoyment  was  limited  to  animal  gratification. 

But  Man  was  separated  from  all  earthly  creatures,  by  being  form- 
ed an  Intelligent  being.  His  mind  could  trace  the  skill  and  glory 
of  the  Creator  in  the  works  of  his  hands ;  and,  from  the  nature  of 
the  work,  could  understand,  admire,  and  adore  the  Workman. 
His  thoughts  could  rise  to  God,  and  wander  through  eternity.  The 
universe  was  to  him  a  mirror,  by  which  he  saw  reflected  every  mo- 
ment, in  every  place,  and  in  every  form,  the  beauty,  greatness,  and 
excellence,  of  JEHOVAH.  To  Him,  his  affections  and  his  praises 
rose,  more  sweet  than  the  incense  of  the  morning ;  and  made  no 
unhappy  harmony  with  the  loftier  music  of  Heaven.  He  was  the 
Priest  of  this  great  world ;  and  offered  the  morning  and  evening 
sacrifice  of  thanksgiving  for  the  whole  earthly  creation.  Of  this 
creation,  he  was  also  the  Lord :  not  the  Tyrant ;  but  the  rightful, 
just,  benevolent  Sovereign.  The  subjection  of  the  inferior  crea- 
tures to  him,  was  voluntary  ;  and  productive  of  nothing  but  order, 
peace,  and  happiness.  With  these  endowments  and  privileges,  he 
was  placed  in  Paradise ;  no  unhappy  resemblance  of  Heaven  it- 
self:  and  surrounded  by  every  thing,  which  was  good  for  food,  or 
pleasant  to  the  eye,  or  fragrant  to  the  smell.  In  an  atmosphere, 
impregnated  with  life ;  amid  streams  in  which  life  flowed  ;  amid 
fruits,  in  which  life  bloomed,  and  ripened ;  encircled  by  ever-living 
beauty  and  magnificence  ;  peaceful  within  ;  safe  without;  and  con- 
scious of  Immortality ;  he  was'  destined  to  labour,  only  that  he 
might  be  useful  and  happy,  and  to  contemplate  the  wonders  of  the 
universe,  and  worship  its  glorious  Author,  as  his  prime  and  profes- 
sional employment.  He  was  an  image  of  the  invisible  God  ;  cre- 
ated to  be  like  him  in  knowledge, righteousness,  and  holiness,  his 
most  illustrious  attributes ;  and  like  him,  to  exercise  dominion  over 
the  works  of  his  hands. 

In  this  situation  also,  removed  far  from  death  and  disease,  from 
sorrow  and  fear,  he  was  formed  for  endless  improvement.  His 
mind,  like  that  of  Angels,  was  capable  of  continual  expansion,  re- 
finement, and  elevation ;  and  his  life,  of  perpetual  exaltation  in 
worth,  usefulness,  and  honour.  God  was  his  Visiter :  Angels  were 
his  companions. 

To  complete  this  system  of  delight,  he  was  created,  to  be  the 
Parent  of  countless  millions,  who,  like  himself,  were  all  to  be  sin- 
less. They  were  also  to  inhabit  the  same  world  of  peace,  life, 
and  happiness ;  to  possess  the  same  immortality ;  and  to  share  in 
the  same  endless  enjoyment.  At  the  head  of  this  lower  creation. 


350  MAN  CSER- 

he  was  to  stand,  and  survey  this  great  globe,  filled  with  his  own 
offspring ;  and  to  see  the  whole  immense  family,  like  himself,  chil- 
dren of  God,  and  heirs  of  his  everlasting  love. 

2dly.  How  greatly  has  Man  fallen  from  his  original  stale  ! 

What  proofs  of  humiliation  are  visible  in  every  thing,  found  in 
the  present  world ! 

In  our  bodies,  particularly,  what  seeds  of  weakness,  distress, 
and  decay !  The  first  proofs  that  we  possess  life,  are  the  cries  of 
pain  and  suffering,  inarticulately  uttered  by  the  Infant,  just  entered 
into  the  world.  How  often  does  even  that  infant  agonize,  and 
expire,  in  the  cradle !  If  he  passes  into  Childhood,  how  many 
pains  does  he  undergo ;  how  many  fears ;  how  many  sorrows ! 
How  frequently  is  he  carried,  while  a  child,  to  the  grave !  Should 
he  arrive  at  Youth,  what  a  train  of  new  evils  is  he  obliged  to  en- 
counter! and  in  how  many  instances  does  the  canker-worm,  or 
the  frost,  nip  the  blossom,  and  wither  it  beneath  the  fond  eye  of 
parental  love !  Should  he  become  a  Man  :  sickness,  pain,  and 
sorrow,  still  hunt  him  through  every  course  of  life ;  and  not  un- 
frequently  infix  their  fangs  in  his  heart-strings  :  while  Death,  al- 
ways watching  for  his  prey,  descends  when  he  is  least  aware,  and 
seizes,  and  bears  away,  the  miserable  victim  !  Should  he  live  to 
Old  Age:  his  strength  declines,  his  face  is  furrowed  with  wrinkles, 
and  his  head  whitened  with  hoary  locks ;  his  body  bends  toward 
the  earth,  from  which  it  was  taken  ;  and,  exhausted  by  suffering, 
he  resigns  his  breath,  and  is  conveyed  to  the  dark  and  narrow 
house  ;  devoured  by  worms,  dissolved  by  corruption,  and  changed 
into  his  original  dust! 

His  mind,  in  the  mean  time,  the  sport  of  evil,  ungovernable 
passions,  is  ignorant,  wild,  wayward ;  the  seat  of  a  thousand  er- 
rors, weaknesses,  and  follies.  With  its  follies,  its  sins  keep  at 
least  an  equal  pace.  Selfishness  in  many  forms,  all  of  them  odious, 
distresses  the  parental  eye,  even  in  infancy.  In  childhood,  in 
youth,  in  manhood,  it  is  seen  in  new  varieties  of  operation,  and 
new  appearances  of  deformity.  Pride  and  ambition,  avarice  and 
sensuality,  pollute  and  debase  the  man  in  early  stages  of  life  ;  and 
all  increase  their  savage,  brutal  control,  as  he  advances  in  his 
progress.  At  the  same  time,  envy,  fraud,  deceit,  violence,  and 
cruelty,  mould  him  into  a  monster;  and  scarcely  permit  us  to 
believe,  that  he  was  once  formed  in  the  image  of  God.  Where  is 
now  the  mild,  benevolent,  equitable,  dominion,  exercised  by  our 
great  Progenitor  over  his  happy  empire  ?  Where  the  peace  be- 
tween Man  and  the  inferior  inhabitants  of  the  earth  ?  The  chief 
traces  of  his  footsteps  through  the  animal  world,  are  oppression, 
blood,  and  death. 

In  the  Moral  World,  what  scenes  of  pollution,  fraud,  and  tyran- 
ny, of  war  and  ravage,  are  every  where  displayed  !  What  groans 
of  anguish  have  been  heard  from  one  end  of  heaven  to  the  other, 
and  from  the  apostacy  to  the  present  hour ! 


SER.  XXII.]  MAN.  35  j 

In  the  Natural  World,  what  a  host  of  enemies  to  Man  are  ar- 
rayed by  famine  and  disease,  the  storm,  the  earthquake,  and  the 
volcano !  Even  his  breath,  his  food,  his  pleasure,  are  all  means 
of  his  destruction. 

Where  is  his  purity,  justice,  truth,  and  good-will  ?  Where  his 
piety  ;  his  morning  praise ;  his  evening  incense  ?  Where  hi*s  con- 
verse with  God  ;  his  familiarity  with  Angels  ?  Men  are  now  the 
family  of  Adam  ;  but  how  different  a  family  from  that,  which  has 
been  described !  Were  the  great  Ancestor  of  Mankind  to  rise 
from  the  dead,  and  cast  his  eyes  over  this  earth  ;  what  a  race  oi 
children  would  he  behold  !  Accompany  him  in  your  imagination 
to  the  retreats  of  drunkenness,  gluttony,  and  pollution.  Could  he 
believe,  that  the  wretches,  burrowed  in  these  foul  recesses,  sprang 
from  him,  who  once  offered  up  the  worship  of  Paradise  ?  Enter 
with  him  into  a  hall  of  justice ;  and  see  him  ponder  in  silent  amaze- 
ment the  terrible  exhibitions  of  fraud  and  falsehood,  private  injus- 
tice, and  personal  cruelty.  Behold  him  mark  with  a  failing  eye 
the  lowering  gloom  of  the  gibbet,  the  horrid  recesses  of  the  Gaol, 
and  the  felon  crimes  which  they  were  destined  to  reward.  Follow 
him  to  the  throne  of  Tyranny ;  and  see  his  bosom  heave  with 
emotions  unutterable,  while  he  watches  the  devastation  of  human 
happiness,  and  human  hope,  accomplished  by  the  iron-hand  of 
Power ;  man,  blasted  and  withered  by  its  touch ;  and  the  fiend 
himself  rioting  on  sorrow,  tears,  and  death.  Finally,  adventure 
with  him  to  the  field  of  battle ;  and  see  him  tremble  and  faint  at 
the  shouts  and  groans,  at  the  sight  of  immeasurable  fury,  carnage, 
and  wo.  How  would  his  heart  rend  asunder  with  agony;  how 
would  his  eyes  weep  blood  ;  at  such  a  view  of  this  miserable 
world !  at  the  remembrance,  that  both  the  Authors,  and  the  sub- 
jects, of  these  sufferings  were  his  own  offspring.  Where  would  he 
now  find  his  Eden  ;  his  virtue  ;  his  Immortality  ? 

3dly.  How  desirable  would  it  be  to  regain  the  blessings,  origin- 
ally bestowed  on  Man  ! 

The  Paradisiacal  state  has  been  an  object  of  high  estimation  to 
all  men.  Our  first  parents  were  wise,  virtuous  and  happy.  They 
were  at  peace  with  God ;  enjoyed  his  presence ;  and  received, 
continually,  communications  of  his  favour.  They  were  compan- 
ions of  Angels;  and  shared  their  conversation,  their  friendship, 
and  their  joys.  Alike  were  they  free  from  pain,  sickness,  sorrow, 
and  death ;  safe  from  fear  and  hatred,  injustice  and  cruelty ;  and 
superior  to  meanness,  sloth,  intemperance,  and  pollution.  They 
were  also  immortal ;  were  destined  to  dwell  in  a  perpetual  Eden ; 
were  surrounded  always  by  beauty,  life,  and  fragrance  ;  and  were 
employed  only  in  knowing,  loving,  and  enjoying.  To  regain  all 
these  things,  would,  indeed,  "be  a  consummation,  devoutly  to  be 
wished."  But  God  has  offered  them  all  to  us;  has  commanded, 
has  besought  us  to  receive  them ;  and  has  given  his  Son  to  die, 
that  we  might  obtain  the  glorious  possession.  We  may,  therefore, 


352  MAN.  [SER.  XXII. 

regain  the  blessings  of  that  Paradise,  the  loss  of  which  \ve  so 
deeply  lament,  and  the  splendour  of  which  is,  at  times,  the  delight- 
ful theme  of  our  contemplation,  and  the  most  fascinating  ornament 
of  descriptive  song. 

The  best  of  its  blessings  we  may  in  a  great  measure  regain, 
even  here.  Sin  blasted  all  the  bloom  and  beauty  of  the  primitive 
state,  and  changed  the  garden  of  God  into  a  desolate  wilderness. 
This  happy  place  was  formed  to  be  the  residence  of  virtue ;  and 
virtue  can  again  call  forth  all  its  glories,  even  on  the  face  of  this 
dreary  world.  Godliness  has  the  promise  of  the  life  that  now  is, 
as  well  as  of  that  which  is  to  come.  The  piety,  truth,  and  benevo- 
lence, which  adorned  our  first  Parents,  would  again  call  down  sim- 
ilar blessings  from  Heaven.  What  a  world  would  this  become,  if 
such  were  again  the  disposition  of  man !  How  transporting  a  de- 
liverance, to  be  freed  from  all  the  sins  and  sufferings  of  this  me- 
lancholy state ;  and  to  enjoy,  wherever  we  roved,  an  approving 
conscience,  serenity  of  soul,  an  unspotted  life,  kindness  inter- 
changed with  all  men,  universal  peace,  mild  and  equitable  govern- 
ment, and  the  pure,  constant,  and  delightful  worship  of  the  Infinite 
Benefactor.  To  escape  from  our  present,  melancholy,  stormy, 
bloody  world,  to  such  a  state,  would  be  to  quit,  for  a  palace 
of  splendour  and  delight,  the  gloom  of  a  vault,  hung  round  with 
midnight,  and  peopled  with  corpses ;  a  bedlam,  whete  the  eye  of 
frenzy  flashed,  the  tongue  vibrated  with  malice,  and  chains  clanked, 
in  dreadful  concert,  to  rage  and  blasphemy ;  a  dungeon,  haunted 
with  crimes,  teeming  with  curses,  filled  with  fiends  in  the  human 
shape,  and  opening  its  doors  only  to  the  gibbet  and  the  grave. 

4thly.  How  glorious  does  the  Redeemer  appear  in  the  contempla- 
tion of  this  subject ! 

Christ  formed  our  first  Parents,  endued  them  with  unspotted  ho- 
liness ;  and  invested  them  with  immortal  life.  Christ  planted  Eden 
for  their  possession ;  and  placed  them  in  the  enjoyment  of  all  its 
felicity.  Christ  gave  them  the  dominion  of  this  lower  world ;  and 
entitled  them  to  the  company  of  the  heavenly  host.  All  these 
blessings  they  lost  by  their  apostacy  ;  and,  with  their  apostacy, 
the  loss,  also,  has  descended  to  their  posterity.  To  restore  our 
ruined  race  to  the  enjoyment  of  these  blessings,  Christ,  with  infi- 
nite compassion,  left  his  own  glory,  lived  in  our  world  a  frail,  suf- 
fering man,  and  died  a  death  of  shame  and  agony. 

He,  who  created  Paradise  at  first,  can  create  it  again.  He,  who 
gave  immortal  life  and  youth ;  He  who  communicated  spiritual 
knowledge,  refined  affections,  and  spotless  holiness,  to  our  first 
Parents,  can  communicate  them  to  us.  By  creating  them  at  first, 
He  has  proved,  that  he  is  able ;  by  becoming  incarnate,  living  and 
dying  for  our  sakes,  He  has  proved,  that  he  is  willing. 

For  this  end,  He  has  assumed  the  government  of  all  things.  In 
his  Father's  house,  He  has  told  us,  are  many  mansions.  To  that 
happy  residence,  He  has  gone  before  to  prepare  a  place  for  us. 


SER.  XXII.]  MAN.  353 

Nay,  He  has  declared,  that  He  will  create  new  heavens  and  a  new 
earth,  for  the  reception  of  those,  who  trust  in  him,  and  love  his  ap- 
pearing. In  this  new  world,  He  has  assured  us,  there  shall  be  no 
more  death  nor  sorrow,  nor  crying,  nor  any  more  pain :  for  all 
these  former  evil  things  shall  then  have  passed  away.  In  this  hap- 
py region,  the  righteousness,  which  the  Paradise  below  the  Sun  Avas 
destined  to  reward,  will  dwell  for  ever.  There  the  Tree  of  life 
blossoms,  and  bears  anew :  and  there  Immortality  flows  again  in 
the  pure  river  of  life.  There  the  sun  no  more  goes  down;  neither 
does  the  moon  withdraw  itself;  for  Jehovah  is  the  everlasting  light 
of  his  children,  and  their  God  their  glory.  From  that  delightful 
world  the  Redeemer  cries,  Behold  I  come  quickly,  and  my  reward 
is  with  me.  Oh !  that  every  heart  present  may  answer,  Even  so, 
Come,  Lord  Jesus.  Amen. 


VOL.  I.  45 


SERMON  XXIII. 

THE    SOUL    NOT    MATERIAL. 


.  GENESIS  ii.  7. — And  the  Lord  God  formed  man  of  the  dust  of  the  ground,  and 
breathed  into  kis  nostrils  the  breath  of  life  ,  and  man  became  a  living  soul 

IN  my  last  discourse,  I  considered  the  creation  of  man,  under 
these  two  heads  : 

1st.   The  character  of  the  Creator  ;  and, 

2dly.   The  nature  of  the  Being  which  was  created. 

Under  the  latter  head,  1  observed,  that  man,  the  Being  which 
was  created,  was  composed  of  two  entirely  distinct  parts,  commonly 
termed  the  body  and  soul.  Of  the  latter,  I  also  observed,  that  it 
was  a  simple,  un'compounded,  immaterial  substance  :  being  in  this 
respect,  as  well  as  in  others,  made  in  the  image,  or  after  the  likeness, 
of  God.  This  assertion,  I  regard  as  being  the  amount  of  that, 
which  is  contained  in  the  text.  I  am  well  aware,  that  the  text 
itself  has  been  variously  construed.  Instead,  however,  of  con- 
sidering these  different  constructions,  I  shall  attempt  to  settle  the 
true  meaning,  by  appealing  directly  to  an  interpreter,  whose  opi- 
nions will  not  be  disputed.  The  Apostle  Paul  quotes  this  passage 
in  the  following  manner  :  For  thus  it  is  written,  the  first  man, 
Adam,  s-ysvsro  si$  -^>vxyv  £w<5>av?  w(is  made  or  became  a  living  soul. 
This  quotation  determines,  in  my  view,  absolutely,  that  the  text  is 
accurately  rendered  into  our  language  by  the  translators. 

The  doctrine,  which  I  consider  as  contained  in  the  text,  has 
also  been  abundantly  disputed.  Three  entirely  different  opinions 
have  been  formed  on  this  subject. 

The  first  is,  that  which  1  have  already  advanced ;  viz.  that 
man  is  an  Immaterial  substance,  an  Intelligent,  Voluntary  being  ; 
the  subject  of  attributes,  the  author  of  actions,  and  destined  to  im- 
mortality. 

The  second  is,  that  man  is  a  Material,  thinking,  voluntary  being  ; 
differing  in  nothing,  but  his  modification  and  its  effects,  from  other 
material  substances.  Some  of  those  who  hold  this  scheme,  believe 
him  immortal ;  while  others  limit  his  existence  to  the  present 
world. 

The  third  is,  that  man  is  neither  of  these,  but  a  mere  succession, 
or  Chain,  as  the  abettors  of  it  express  themselves,  of  Ideas  and 
Exercises. 

That  something  is  true  with  regard  to  this  subject,  must  be  ad- 
mitted ;  and  that  all  these  schemes  cannot  be  true.  I  would  wil- 
lingly have  avoided  the  discussion  of  a  subject  so  metaphysical ; 
but,  when  I  observe  the  importance  which  it  has  assumed  in 


SER.  XXIII.]  THE  SOUL  NOT  MATERIAL.  355 

modern  times  ;  and  especially  when  I  see  theological  doctrines  of 
very  high  import  derived  from  the  two  last  of  these  schemes,  as 
their  proper  consequences  ;  I  feel  myself  obliged  to  give  the  sub- 
ject a  place  in  this  system  of  discourses. 

In  the  discussion,  upon  which  I  am  entering,  I  shall  pursue  the 
following  plan  :  viz. 

/  shall  attempt  to  disprove  the  tzifo  last  of  these  doctrines,  and  in 
that  way,  to  establish  the  first.     One  of  the  three  is  undoubtedly 
true.     If  the  two  last  ar€  false,  the  first  is  of  course  true. 
I.  Then,  /  assert  that  the  soul  is  not  material. 
It  will  be  necessary,  in  order  to  exhibit  the  truth  of  this  propo- 
sition in  the  most  convincing  light,  to  prove  the  falsehood  of  the 
opposite  doctrine,  in  all  the  forms  in  which  it  has  been  maintained. 
This,  therefore,  I  shall  attempt. 

1  St.  Atoms,  in  their  original  state,  do  not  think. 
Our  senses  give  us  the  amplest  evidence  of  this  fact ;  so  ample, 
that  no  man  ever  disbelieved  it,  who  was  not  an  idiot,  or  a  maniac. 
At  the  same  time,  the  proposition  admits  of  a  direct  demonstration. 
Thought  is  in  its  nature  perfectly  simple  and  indivisible.  But,  if 
each  atom  were  a  thinking  being,  millions  of  thoughts  would  exist 
in  such  a  compound  of  them,  as  man. 

2dly.  Atoms  do  not  think  in  any  Aggregate,  or  under  any  Organ- 
ization. 

(1st.)  That  a  mere  Accumulation  of  atoms  cannot  think,  unless 
the  original  atoms  were  possessed  of  thought,  is  self-evident*  If 
they  do  not  think,  when  separate,  we  are  intuitively  certain,  that 
mere  juxta-position  cannot  give  them  the  power  of  thought. 

(2dly.)  Atoms  cannot  derive  thought  from  any  Relative  Position. 
Suppose  one  atom  placed  above,  beneath,  or  on  either  side  of 
another :  it  is  intuitively  certain,  that,  if  they  did  not  think  before 
they  were  thus  posited,  neither  of  these  positions,  nor  any  other, 
can  have  the  least  influence  towards  producing  thought  in  either  of 
them.  What  is  thus  true  of  two,  is  equally  true  of  every  sup- 
posable  number. 

3dly.  Matter  cannot  derive  thought  from  Attenuation. 
The  attenuation  of  matter  is  made  up  wholly  of  the  distance  and 
the  minuteness,  of  its  particles.  That  distance  has  no  influence  on 
this  subject,  has  been  already  shown.  That  the  minuteness  of 
the  corpuscles  has  no  influence  on  it,  is  clear  from  this  fact :  that 
the  original  atoms,  which  have  been  proved  to  be  unpossessed  of 
thought,  are  the  most  minute  divisions  of  matter,  which  are  possi- 
ble. That  the  distance  and  minuteness  compounded,  do  not  influ- 
ence it,  is  certain,  because,  if  thought  depends  on  neither  of  -these, 
it  cannot  depend  on  both  united :  for  nothing,  repeated  ever  so 
often,  is  still  nothing.  It  is  also  evident  to  our  senses  from  the 
facts,  that  air,  heat,  and  light,  approximate  no  nearer  to  thought, 
than  stones,  lead,  or  earth.  When,  therefore,  men  speak  of  the 
soul  as  a  material  substance,  eminently  refined,  tenuous,  subtile,  or 


356  THE  SOUL  NOT  MATERIAL.  [SER.  XXTII. 

etherial,  they  speak  without  meaning :  fqr  all  these  are  still  the 
descriptions  of  mere  attenuations  of  matter,  or  matter  attenuated; 
and  it  is  clearly  certain,  that  no  attenuation  of  matter  can  have  the 
least  efficacy  towards  enabling  it  to  think. 

4thly.  Thought  cannot  be  the  result  of  the  Chemical  properties  of 
matter. 

It  is  not  inherent  in  any  of  the  elements,  which  chymistry  has 
hitherto  discovered.  All  these  are  mere  collections  of  Atoms ;  and 
are,  therefore,  absolutely  incogitative  :  np  one  of  their  attributes 
having  the  least  resemblance  to  thought. 

It  cannot  be  the  result  of  their  operations.  The  elements  of 
matter  operate  by  their  powers,  or  attributes.  These  powers,  by 
whatever  names  they  are  called,  and  however  diversified  in  their 
operations,  are  only  two  ;  attraction  and  repulsion.  But  it  is  cer- 
tain, that  the  only  influence,  which  these  powers  can  have  on  cor- 
puscles, must  be  originally  contained  in  the  powers  themselves. 
But  nothing  is  more  certain,  than  that  there  is  no  resemblance  to 
thought,  either  in  the  operation  of  drawing  one  particle  of  matter 
to  another,  or  in  that  of  forcing  one  particle  of  matter  from  another  ; 
nor  in  the  capacity  of  thus  drawing,  or  being  drawn,  nor  in  that  of 
thus  repelling,  or  being  repelled.  But,  if  the  powers  themselves, 
and  the  particles  in  which  they  inhere,  possess  no  resemblance  of 
thought,  they  can  never  communicate  thought  to  each  other.  What 
they  have  not,  they  cannot  give. 

Further,  the  only  possible  results  of  chymical  attraction  and  re- 
pulsion, arise  solely  from  motion,  relative  position,  condensation, 
and  attenuation.  But  it  has  already  been  shown,  that  neither  of 
the  three  last  can  have  the  least  influence  towards  enabling  matter 
to  think.  Every  result  of  chymical  powers  and  operations,  hither- 
to explained,  has  been  satisfactorily  explained  to  be  the  effect  of 
attraction  and  repulsion  ;  nor  is  there  the  least  reason  to  believe, 
that  there  is  any  other  chymical  power. 
5thly.  Thought  is  not  the  result  of  Motion. 

Motion  is  a  change  of  place,  or  relative  position;  or  a  continued 
succession  of  such  changes.  It  has  been  already  shown,  that  no 
relative  position  can  have  any  possible  influence  towards  the  pro- 
duction of  thought ;  and  that  particles,  if  not  originally  cogitative, 
cannot  become  so  by  any  possible  relative  position ;  nor  by  any 
distance  from  each  other,  whether  greater  or  less.  Of  course,  it 
is  certain,  that  no  change  of  position,  which  is  nothing  but  the  mere 
assumption  of  a  new  position,  or  a  variation  of  distance,  and,  there- 
fore, that  no  succession  of  such  changes,  can  have  any  influence : 
for  motion  is  nothing  but  this  succession  of  changes.  Accordingly, 
a  cannon  ball  approximates  no  nearer  to  thought  by  moving  at  the 
rate  of  four  hundred  and  twenty  miles  an  hour,  than  when  lodged  in 
the  chamber  of  a  cannon  :  the  air  when  moving  with  the  swiftness 
of  sound,  than  when  at  rest:  the  electrical  fluid,  or  the  rays  of 
light,  than  brass,  marble,  or  dust. 


SER  XXIII.]  THE  SOUL  NOT  MATERIAL.  357 

As  motion  cannot  contribute  at  all  to  thought ;  so  no  combina- 
tion of  motions,  however  complicated  and  diversified,  can  have  any 
such  efficacy.  Organic  motion,  therefore,  though  so  multiform  and 
mysterious,  as  to  perplex  our  minds,  and  to  leave  us,  in  a  sense, 
lost,  when  contemplating  it,  in  admiration,  being  only  a  combina- 
tion of  simple  motions,  each  of  which  has  no  tendency  towards  the 
production  of  thought,  has  not  in  any  degree  this  tendency,  how- 
ever diversified,  or  however  mysteriously  combined. 

Gthly.  Thought  cannot  be  superadded  to  matter,  so  as,  in  any 
sense,  to  render  it  true,  that  matter  can  become  cogitative. 

If  thought  be  superadded  to  matter,  the  thought  must  be  first 
created,  and  exist  separately,  and  independently  of  the  matter. 
Should  it  be  said,  that  the  creation  of  an  attribute,  without  any  sub- 
iect,  or  being,  in  which  it  inheres,  is  an  absurdity :  I  readily  grant 
it ;  but  it  is  an  absurdity,  of  which  the  persons  whom  I  oppose,  are 
the  authors.  They  must,  therefore,  charge  it  to  themselves,  and 
not  to  me.  But  the  thought,  or  consciousness  existing  by  itself, 
and  independently,  before  it  is  annexed  to  the  matter,  must  exist  al- 
so in  the  same  independent  manner  afterwards.  It  may  be  annex- 
ed, or  joined,  to  the  matter  ;  but  it  cannot  be  inherent  in  it.  The 
thought  may  exist  within,  or  without,  the  matter,  as  an  appendage ; 
but  it  is  not,  and  cannot  be,  a  property,  or  attribute,  of  the  matter. 
The  matter  was  perfect  in  all  its  essential  properties,  antecedently 
to  the  annexation  of  thought ;  and  thought  was  not  one  of  those 
properties.  Thought  is  no  more  one  of  the  properties  of  matter, 
after  being  annexed  to  it,  than  it  was  before ;  and,  if  separated 
from  it  again,  will  leave  the  matter  still  perfect,  or  possessed  of  all 
its  properties.  Before  the  thought  was  annexed  to  it,  it  could  not 
be  truly  said,  that  the  matter  was  cogitative  :  It  can  be  no  more 
truly  said  now,  after  it  is  annexed:  for  the  matter  itself  thinks  no 
more,  than  before.  The  supposition,  therefore,  that  thought  may 
be  superadded  to  matter,  is  a  palpable  absurdity. 

Tthly.  This  doctrine  intends,  either  that  the  properties  of  matter 
and  mind  are  the  same  ;  or  that  the  substratum  of  mind  is  the  same 
with  the  substratum  of  matter  ;  and,  in  either  intention,  is  an  absur- 
dity. 

That  thought,  volition,  and  motivity,  the  properties  of  mind,  are 
the  same  things  with  solidity,  extension,  and  mobility,  the  proper- 
ties of  matter,  is  a  proposition,  which  contradicts  intuitive  certain- 
ty ;  and  is  therefore  intuitively  false.  The  substrata,  in  both  cases, 
are  absolutely  unknown,  by  us.  But  it  is  a  palpable  absurdity  to 
say,  that  an  unknown  thing  in  one  case,  a  thing  of  which  we  have 
no  conception,  is  the  same  with  a  thing,  in  another  case,  equally 
unknown.  I  grant,  that  a  proposition  concerning  things  unknown 
may  be  true ;  but  it  can  never  be  known  by  us  to  be  true.  Ideas, 
which  we  have  not,  we  cannot  possibly  compare ;  and  therefore 
can  never  discern  whether  they  agree,  or  disagree.  To  form  pro- 
positions about  them,  therefore,  so  long  as  this  is  the  fact,  is  ab- 


358  THE  SOUL  NOT  MATERIAL.  [SER.  XXIII 

surd  and  ridiculous.  But,  if  both  these  propositions  are  absurdi- 
ties, then  the  proposition,  that  mind  is  material,  is  also  an  absurdi- 
ty :  for  it  is  formed  either  of  one,  or  both,  of  these. 

The  only  mode  of  legitimate  argumentation  on  the  subject,  con- 
sidered in  this  manner,  is  the  following.  Mind  and  Matter  present 
to  us  two  totally  diverse  sets  of  properties.  The  substratum,  in 
which  these  properties  co-exist,  is,  in  each  case,  rationally  regard- 
ed as  the  cause  of  this  difference.  The  properties  (you  will 
observe,-  I  speak  of  essential  properties  only)  are  commonly,  and 
justly,  considered  as  a  part,  and  an  inseparable  part,  of  the  nature, 
or  constitution,  of  the  substratum,  in  which  they  are  inherent ;  not  as 
merely  annexed,  or  arbitrarily  adjoined,  to  the  substratum  ;  but  as 
inseparable  from  it  in  such  a  sense,  that  the  destruction  of  the  pro- 
perties would  be  also  the  destruction  of  the  substratum.  Thus  if 
matter  should  cease  to  be  extended,  solid,  or  moveable,  it  would 
cease  to  be  matter.  Thus,  if  minds  ceased  to  be  perceiving,  con- 
scious, voluntary,  and  active,  they  would  cease  to  be  minds.  This 
part  of  their  nature,  therefore,  which  we  call  their  properties,  is  so 
absolutely  dependent  on  the  constitution  of  the  substratum,  or  that 
part  of  their  nature  which  lies  beyond  our  reach,  that  both  neces- 
sarily exist,  or  cease  to  exist,  together.  The  substratum  is,  there- 
fore, by  its  constitution,  the  necessary  and  inseparable  cause  of  the 
properties ;  that  is,  the  properties  are  what  they  are,  because  the  sub- 
stratum is  what  it  is.  As,  therefore,  the  effects  are  totally  unlike, 
it  is  rationally  argued,  that  the  causes  are  unlike,  from  the  well 
known  and  intuitive  truth,  that  unlike  effects  cannot  proceed  from 
the  same  cause. 

Bthly.  The  existence  of  the  substratum  itself  cannot  be  proved. 

This  truth  is  so  well  known  to  every  metaphysician,  and  even 
to  every  person  tolerably  acquainted  with  logic,  as  customarily 
taught  in  schools  of  science,  that  it  would  seem  hardly  to  demand 
an  illustration.  Still  it  may  be  proper  to  observe,  that  as  this  sup- 
posed substratum,  if  it  exist,  is  a  thing,  of  which  we  do  not,  and 
cannot,  form  a  single  idea ;  we  can,  of  course,  neither  affirm,  nor 
deny,  any  thing  concerning  it,  with  any  possible  knowledge,  that 
either  the  affirmation,  or  negation,  is  true.  All  that  we  can  do  is 
to  render  one,  or  the  other,  in  a  certain  degree  probable.  Of 
course,  every  discussion,  and  every  doctrine,  tending  to  establish 
the  materiality  of  the  soul,  is  founded  originally  in  uncertainty, 
and  absolutely  incapable  of  proof:  for,  if  it  cannot  be  proved, 
that  such  a  substratum  exists,  it  plainly  cannot  be  proved,  that  the 
soul  is  such  a  substratum,  connected  with  its  properties. 

I  have  hitherto  considered  this  doctrine,  as  it  is  presented  to  us 
by  reason.  I  shall  now  proceed  to  examine  the  account,  which  is 
given  of  it  in  the  Scriptures. 

Here  I  observe, 

1st.  Thai  all  other  thinking  beings,  of  which  we  have  any  know- 
ledge, are  exhibited  in  the  Scriptures  as  being  Immaterial. 


SER.  XXIII.]  THE  SOUL  NOT  MATERIAL.  359 

Beside  ourselves,  we  have  no  knowledge  of  any  other  thinking 
beings,  except  GOD  and  Angels.  Both  these  are  expressly  de- 
clared to  be  spirits,  in  the  Scriptures ;  in  a  plain  and  direct  distinc- 
tion from  matter.  That  GOD  is  an  immaterial  being,  will  not  be 
questioned.  That  Angels  are  immaterial,  as  represented  in  the 
Scriptures,  is  so  obvious,  that,  so  far  as  I  know,  it  never  has  been 
questioned.  Dr.  Priestly,  the  principal  modern  champion  for  the 
materiality  of  the  soul,  was  so  sensible,  that  this  is  the  Scriptural 
exhibition  of  this  subject,  that  he  has  laboured  hard  to  disprove  the 
existence  of  any  such  beings,  as  Angels ;  because  he  saw  their 
existence,  as  separate  spirits,  would  prove  an  insurmountable  ob- 
stacle to  the  establishment  of  his  scheme ;  and  because  he  thought 
it  easier  to  disprove  their  existence  absolutely,  than  to  evince  that 
they  were  material.  In  doing  the  former  he  had,  however,  to  face 
a  great  multitude  of  express  assertions,  contained  in  the  Bible,  de- 
claring the  existence  of  such  beings  ;  and  a  multitude  of  historical 
accounts,  affirming,  in  the  same  direct  manner,  their  character, 
stations,  and  employments ;  together  with  their  appearance,  and 
agency,  often  repeated  in  the  affairs  of  this  world.  If  he  thought 
this  the  easier  task  of  the  two ;  as  he  evidently  did ;  it  is  clear, 
that  the  latter,  viz.  the  proof,  that  Angels  are  material,  was,  in  his 
view,  a  task  absolutely  hopeless.  In  truth,  every  thing,  attributed 
to  Angels  in  the  Scriptures,  refutes,  and  destroys,  every  supposition 
of  their  materiality. 

But,  if  God,  if  Angels,  are  thinking  beings,  and  at  the  same  time 
immaterial,  the  argument  from  analogy  strongly  leads  us  to  con- 
clude, that  all  other  thinking  beings  are  immaterial  also.  Nor  is 
there  one  valid  objection  against  the  immateriality  of  the  human 
soul,  which  will  not  lie,  with  equal  force,  against  that  of  Angels, 
and  that  of  the  Creator.  It  is  true,  neither  of  these  beings  is  united 
to  a  body ;  but  both  God  and  Angels  are  possessed  of  the  power 
of  acting  upon  matter,  and  controlling  it,  to  a  far  greater  extent 
than  we.  This  being  admitted,  as  it  plainly  must  be,  without  a 
question  ;  the  only  real  difficulty,  concerning  the  connexion  of  soul 
and  body,  is  removed,  and  there  can  remain  no  solid  objection 
against  the  immateriality  of  the  soul,  derived  from  this  source. 

2dly.  The  souls  of  men  are  in  the  Scriptures  declared  to  be  imma- 
terial. 

The  Scriptures  exhibit  this  doctrine  in  two  ways : 

1st.  •  In  express  Assertions  ;  and, 

2dly.  In  Facts. 

1st.  In  express  Assertions. 

In  Psalm  xxxi.  5,  David  says,  Into  thine  hand  I  commit  my  spirit. 
These  words  were  repeated  by  our  Saviour  on  the  cross,  immedi- 
ately before  he  expired.  In  the  same  manner  St.  Stephen,  imme- 
diately before  his  death,  prayed,  to  CHRIST  in  these  words :  Lord 
Jesus,  receive  my  spirit !  That  both  these  forms  of  phraseology 
have  a  real  and  important  meaning,  cannot  be  disputed ;  nor  that 


f 

360  THE  SOUL  NOT  MATERIAL.  [SER.  XXIII. 

those,  who  uttered  them,  understood  what  that  meaning  was,  and 
used  them  with  the  most  exact  propriety:  one  of  them  being  CHRIST  ; 
the  other  two,  David,  an  inspired  prophet,  and  Stephen,  a  man  full 
of  the  Holy  Ghost.  Let  me  then  ask,  What  is  this  meaning  ?  What 
does  the  word,  Spirit,  in  these  passages,  signify  ?  Certainly  it  does 
not  signify  the  body.  It  will  not  be  pretended,  that  this  can  be  the 
meaning.  Much  less  does  it  signify  that  organization  of  the  body, 
which  Dr.  Priestly  considers  as  being  especially  the  soul.  Cer- 
tainly it  does  not  intend  the  breath :  for  it  cannot  be  supposed,  that 
either  of  these  persons  wished  to  commend  to  God  the  last  portion 
of  air,  which  he  breathed.  What  then  does  it  intend?  There  is  no 
other  alternative,  but  this  ;  that  it  intends  the  immaterial  Soul ;  the 
thinking,  conscious  being. 

This  is  completely  evinced  by  that  remarkable  phraseology, 
with  which  the  Hebrews  customarily  declared  the  death  of  a  man  : 
He  gave  up  the  ghost.  That  this  phrase  denoted,  in  the  mouths  of 
those  who  used  it,  the  yielding  up  of  the  immaterial  spirit  into  the 
hands  of  God,  cannot  be  doubted,  unless  it  be  voluntarily  doubted. 
Should  it  be  doubted,  Solomon  has  determined  the  point  beyond  a 
debate.  Then,  says  he,  (that  is,  immediately  after  death)  shall  the 
dust,  or  body,  return  to  the  earth  as  it  was,  and  the  spirit  into  the 
hands  of  God  who  gave  it.  Here  the  whole  Hebrew  doctrine  is  de- 
clared on  this  subject ;  and  the  distinction  between  the  soul  and  the 
body  completely  established :  for  of  the  one  it  is  asserted,  that  it 
shall  return  to  the  earth ;  and,  of  the  other,  that  it  shall  return  to 
God.  As  the  dust,  or  body,  contains  all  that  is  material  in  man  ; 
so  it  is  certain,  that  all  this,  after  death,  returns  to  the  earth.  But 
it  is  equally  certain,  that  the  spirit  does  not  return  to  the  earth,  but 
unto  God;  and  is  therefore  something,  totally  distinct  from  the 
body,  or  the  material  part  of  man.  This  is,  therefore,  unquestiona- 
bly the  true  meaning  of  the  Hebrew  phrase,  Giving  up  the  Ghost } 
and  of  these  expressions  of  our  SAVIOUR,  David,  and  Stephen. 
This  phraseology,  it  should  be  remembered,  is  always  used  by  THE 
SPIRIT  OF  TRUTH  ;  and  is  chosen  by  him  to  convey  to  us  just  ideas 
concerning  this  subject.  It  is,  therefore,  really  just ;  and  is  exactly 
expressive  of  that  which  is  true. 

In  Isaiah  xxxi.  3,  the  prophet  says,  For  the  Egyptians  are  men, 
and  not  God  /  and  their  horses  flesh,  and  not  spirit.  Here  the  dis- 
tinction between  flesh,  or  body,  and  spirit,  is  so  plainly,  as  well  as 
intentionally,  marked,  that  the  passage  can  need  no  comment. 

In  Genesis  xxv.  8,  it  is  said,  Then  Abraham  gave  up  the  ghost 

and  was  gathered  to  his  people.  This  by  a  thoughtless  reader 

may  be  supposed  to  mean,  that  Abraham  was  buried  with  his  fathers. 
But  this  is  an  entire  misconception :  for  the  fathers  of  Abraham 
were  buried  several  hundred  miles  from  him;  some  in  Chaldea; 
and  Terah  in  Haran,  in  Mesopotamia  :  whereas  Abraham  was  buried 
in  the  cave  of  Macpelah,  in  Canaan.  The  true  meaning  of  the 
passage  is,  that  he  was  gathered  to  the  assembly  of  the  blessed,  and 


SER  XXIII.]  THE  SOUL  NOT  MATERIAL.  361 

particularly  to  those  good  men,  among  his  ancestors,  who  were 
united  to  that  assembly.  In  this  manner  the  prophets  themselves  ex- 
plain it.  Job  says,  The  rich  man  shall  lie  down,  but  he  shall  not  be 
gathered.  CHRIST,  in  Isaiah  xlix.  5,  says,  Though  Israel  be  not 
gathered,  yet  shall  I  be  glorious,  in  the  eyes  of  the  Lord.  In  the 
same  manner  is  the  phrase  explained  by  Jeremiah  and  Ezekiel. 
But  the  body  of  Abraham  was  changed  to  dust,  in  the  cave  of  Mac- 
pelah :  while  something  beside  that  body,  that  is,  the  immaterial 
spirit,  was  gathered  to  this  divine  assembly.  Accordingly,  Christ 
announces  to  his  Disciples,  that  they  shall  sit  down  in  the  Kingdom 
of  God,  with  Abraham,  with  Isaac,  and  with  Jacob  ;  concerning 
each  of  whom  it  was  also  said,  that  he  was  gathered  unto  his  people. 
Accordingly  also,  God  says  to  Moses,  I  am  the  God  of  Abraham,  the 
God  of  Isaac,  and  the  God  of  Jacob.  Christ  alleges  these  words,  as 
unquestionable  proof  of  the  ccvaoVarfi'g,  or  future  separate  existence 
of  spirits  ;  and  subjoins  to  his  proof  this  unanswerable  argument, 
which  the  Sadducees,  the  materialists  of  that  day,  durst  not  attempt 
to  dispute ;  for  God  is  not  the  God  of  the  dead,  but  of  the  living.  In 
other  words,  Abraham,  Isaac,  and  Jacob,  were  living  beings,  when 
this  declaration  was  made  by  God  to  Moses. 

Accordingly  also,  Christ,  in  the  parable  of  Dives  and  Lazarus, 
informs  us,  that  Lazarus  was,  after  his  death,  carried  by  Angels  to 
Abraham's  bosom :  Lazarus  being  gathered  to  his  people,  as  Abra- 
ham was  to  his ;  and  both  being  united  to  the  assembly  of  the 
blessed. 

This  parable  is  itself  the  most  explicit  declaration  of  the  doc- 
trine, for  which  I  contend.  In  it  Dives  and  Lazarus  are  both  as- 
serted to  have  died,  and  to  have  entered  the  future  world,  as  sepa- 
rate spirits,  while  the  Jive  brethren  of  Dives  were  living,  and,  of 
course,  while  their  bodies  were  both  masses  of  putrefaction  in  this 
world.  No  exhibition  can  be  clearer,  or  more  unexceptionable, 
than  this. 

It  has,  however,  been  objected,  that  this  is  a  parabolic  represent- 
ation ;  and  that,  therefore,  it  is  not  to  be  considered  as  decisive  on 
this  point.  Nothing  could  more  strongly  prove  the  decisive  influ- 
ence of  this  parable  on  the  question,  in  the  eye  of  the  objector 
himself,  than  his  recourse  to  this  pitiful  subterfuge.  It  is  acknow- 
ledged on  all  hands,  that  the  truth  of  a  parable  does  not  demand 
the  reality  of  the  persons,  or  the  historical  facts,  which  it  contains. 
But,  that  the  doctrines,  contained  in  it,  are  equally  true  with  those 
of  the  literal  texts,  must  be  admitted  by  every  man,  who  does  not 
choose  to  say,  that  Christ  in  his  parables  is  a  teacher  of  falsehood. 
The  doctrine,  therefore,  that  spirits  exist  in  a  separate  state,  is  as 
certainly  declared  here,  as  it  can  be  by  words. 

To  the  thief,  just  ready  to  expire  on  the  cross,  our  Saviour  said, 

To-day  shalt  thou  be  with  me  in  Paradise.       The  body  of  the  thief 

was  that  day  either  on  the  cross,  or  in  the  grave.     Of  course  his 

soul,  or  spirit,  was  that,  which  went  to  Paradise  with  the  Redeemer. 

VOL.  I.  46 


362  THE  SOUL  NOT  MATERIAL.  [SER.  XXIII. 

The  objectors  to  this  doctrine  have  attempted  to  escape  from  the 
irresistible  force  of  this  text  by  two  comments,  still  more  pitiful 
than  the  subterfuge  above  mentioned.  The  first  is,  that  the  word, 
To-day,  refers  to  the  time  of  our  Saviour's  speaking,  and  not  to  the 
time  when  the  thief  was  to  be  with  him  in  Paradise.  On  this  I 
shall  only  ask  my  opponent,  Whether  he  really  believes,  that  our 
Saviour  said  thus :  /  speak  to  thee  to-day,  and  not  yesterday,  nor 
to-morrow  ?  The  other  explanation  is,  that,  as  in  the  eternity  of 
God  one  day  is  the  same  thing  as  a  thousand  years,  and  a  thousand 
years  as  one  day,  Christ  meant  by  the  word,  to-day,  the  same  thing 
with  that  eternity.  On  this  comment  I  shall  only  ask,  Whether  the 
dying  Saviour  spoke  to  the  dying  man  language,  which  he  intended 
he  should  understand,  and  which  he  could  understand ;  or  whether 
he  spoke  to  him  language,  which  he  could  not  possibly  understand, 
and  by  which  Christ  knew  he  would  certainly  be  deceived  ? 

St.  Paul,  in  2  Corinthians  v.  6,  says,  Therefore  we  are  always 
confident,  knowing,  that  while  we  are  at  home  in  the  body,  we  are  ab- 
sent from  the  Lord.  We  are  confident,  I  say,  and  willing  rather  to 
be  absent  from  the  body,  and  to  be  present  with  the  Lord.  In  this 
passage  the  Apostle  declares  expressly,  that  to  be  at  home  in  the 
body,  is  to  be  absent  from  the  Lord ;  and  that  to  be  absent  from  the 
body,  is  to  be  present  with  the  Lord.  But  according  to  the  scheme 
which  I  am  opposing,  the  body  is  the  whole  man ;  and  therefore, 
if  the  man  is  ever  to  be  present  with  the  Lord,  his  body  must  be 
present ;  and  if  his  body  be  absent,  the  man  must  be  absent  also ; 
in  direct  contradiction  to  the  assertion  of  the  Apostle.  To  be  ab- 
sent from  the  body  is,  on  this  plan,  phraseology  without  meaning ; 
because  there  is  nothing  but  the  body.  This.passage  is,  therefore, 
an  explicit  declaration  that  man  is  something  beside  body ;  distinct 
from  it ;  capable  of  being  separated,  or  absent  from  it ;  and,  in 
consequence  of  this  separation,  of  being  present  with  the  Lord. 
This  something,  also,  he  elsewhere  declares  to  be  conscious,  and 
capable  of  enjoyment :  for  he  says,  that  to  be  thus  present  with 
Christ,  is  a  far  better  state  than  the  present.  This  something, 
therefore,  thus  capable  of  being  absent  from  the  body,  is  an  imma- 
terial spirit :  for  beside  body,  or  matter,  my  opponents  will  agree, 
that  there  is  nothing,  except  spirits. 

2dly.  The  Scriptures  give  an  unanswerable  proof,  by  Facts,  that 
the  soul  is  immaterial. 

1st.  The  Revelation  of  St.  John  furnishes  many  specimens  of  this 
nature. 

In  the  fourth  chapter  of  this  prophesy  he  saw  four  and  twenty 
elders,  surrounding  the  throne  of  the  majesty  in  the  Heavens.  In 
the  seventh  chapter  he  informs  us,  that  he  beheld  a  great  multitude, 
which  no  man  could  number,  of  all  nations,  and  kindreds,  and  peoples, 
and  tongues,  standing  before  the  throne  and  before  the  Lamb,  clothed 
in  white  robes,  with  palms  in  their  hands^  uniting  with  the  Angels,  the 
Elders,  and  the  four  Living  Ones,  in  the  worship  of  God,  and  the. 


SER.  XXIII.]  THE  SOUL  NOT  MATERIAL.  353 

everlasting  ascription  of  praise  and  glory  to  his  name.  Upon  this  he 
asked  the  Angel  interpreter,  Who  these  persons  were*  The  Angel 
informed  him,  that,  they  were  those,  who  came  out  of  great  tribula- 
tion, and  who  had  washed  their  robes,  jand  made  them  white  in  the 
blood  of  the  Lamb ;  that,  therefore,  they  are  before  the  throne  of 
God,  and  serve  him  day  and  night  in  his  temple ;  that  they  shall 
neither  hunger,  nor  thirst,  nor  suffer,  any  more;  but  shall  be  fed 
by  the  Lamb  with  living  bread,  and  led  unto  fountains  of  living 
waters.  No  ingenuity  of  interpretation,  no  skill  at  evasion,  will  en- 
able any  man  to  satisfy  even  himself,  if  he  will  take  all  the  parts 
of  these  accounts  together,  that  they  can  mean  any  thing  less,  or 
more,  than  that  these  persons  were  all  separate  spirits.  Elders 
are  men;  Those,  who  are  redeemed  by  the  blood  of  the  Lamb, 
are  men ;  and  can  be  no  other  than  men.  Men,  who  are  around 
the  throne  of  God,  and  before  his  throne  ;  who  are  brought  out  of 
great  tribulation  ;  who  serve  him  day  and  night  in  his  temple  ;  who 
hunger,  thirst,  and  suffer,  no  more  ;  vfhofsed  on  the  bread,  and 
drink  the  water,  of  life  ;  and  who  sustain  all  these  characters,  and 
do  all  these  things,  while  the  world  yet  remains,  and  many  ages 
before  its  termination,  are  men  in  the  Heavens.  They  are,  there- 
fore, the  bodies  of  men,  or  their  separate  spirits.  I  leave  my  an- 
tagonists to  choose  which  side  of  the  alternative  they  please. 

But  if  a  doubt  can  remain,  St.  John  has  himself  settled  it ;  for  in 
the  sixth  chapter,  and  ninth  verse,  he  says,  And  when  he  had  open- 
ed the.  fifth  seal  I  saw  under  the  altar  the  Souls  of  them,  that  were 
slain  for  the  word  of  God,  and  for -the  testimony  which  they  held; 
and  white  robes  were  given  unto  every  one  of  them.  The  like  phra- 
seology is  also  used,  Revelations  xx.  4.  Now  let  me  ask,  What 
was  it  which  John  saw  ?  That  they  were  persons,  or  intelligent 
beings,  cannot  be  doubted ;  that  they  have  been  once  slain,  and 
are  therefore  men,  is  equally  certain ;  that  they  are  glorified  per 
sons,  is  also  certain  ;  that  they  are  Souls,  or  separate  spirits,  is  cer- 
tain ;  because  the  Apostle  has  said  so,  and  the  Spirit  of  God  has 
said  so.  It  is,  therefore,  true.  It  is  also  certain,  from  the  whole 
account,  given  by  the  Scriptures  at  large,  concerning  this  subject : 
for  we  know,  that  flesh  and  blood  cannot  inherit  the  kingdom  of 
God.  Should  it  be  said,  that  these  things  passed  in  vision,  and  that 
they  were  not  real  exhibitions  of  facts  ;  the  book  being  a  symbolical 
representation,  and  not  a  real  account  of  facts :  I  answer,  that  I 
have  no  difficulty  in  granting  it ;  although  I  have  not  a  doubt,  that 
every  one  of  the  things,  which  I  have  mentioned,  was  strictly  a 
matter  of  fact.  At  the  same  timej  the  argument  stands  on  the  same 
basis,  upon  either  scheme.  If  the  representation  be  considered  as 
Strictly  symbolical ;  still  the  doctrines,  which  it  contains,  are  all  ex- 
actly true.  This  is  all,  for  which  I  contend  ;  and  this  must  be  con- 
ceded by  my  opponents,  unless  they  are  willing  to  charge  God 
with  having  taught  falsehood  to  mankind. 

In  exact  accordance  with  these  observations,  St.  Paul  observes. 


364  THE  SOUL  NOT  MATERIAL.  [SER.  XXIII. 

1  Thessalonians  iv.  14,  For  if  we  believe,  that  Jesus  died,  and  rose 
again;  even  so  them  also,  who  sleep  in  Jesus,  will  God  bring  with 
him  :  that  is,  when  the  Lord  shall  descend,  as  he  mentions  in  the 
next  verse  but  one,  from  Heaven  with  a  shout,  with  the  innumera- 
ble company  of  Angels  ;  God  shall  bring  with  him  to  this  world  the 
spirits  of  just  men  made  perfect,  and  re-unite  their  bodies  to  them  : 
and  they,  and  those  followers  of  Christ,  who  shall  remain  alive  at 
the  end  of  the  world,  shall  be  caught  up  together  to  meet  the  Lord  in 
the  air.  A  great  multitude  of  these  very  persons  are  those  glorified 
Saints,  whom  John  saw,  when  he  was  admitted  to  that  happy  world. 

I  shall  not  insist  on  the  facts,  specified  in  the  parable  of  Dives 
and  Lazarus,  as  an  example  under  this  head  ;  although  I  think  they 
might  be  fairly  insisted  on  as  furnishing  such  an  example.  Instead 
of  dwelling  on  this,  I  shall  proceed  to  another  specimen,  which  is 
certainly  secured,  if  in  the  view  of  prejudice  any  thing  can  be  se- 
cured, from  evasion  and  cavil. 

When  Christ  was  transfigured  on  the  Mount ;  there  were  present 
with  him  Moses  and  Elias,  who  appeared  in  glory,  and  talked  with 
him,  and  spake  of  his  decease,  which  he  should  accomplish  at  Jerusa- 
lem. The  body  of  Elias  was  changed,  when  he  was  conveyed  to 
heaven  in  a  chariot  of  fire.  But  the  body  of  Moses  was  buried 
by  the  hand  of  God  in  a  valley  in  the  land  of  Moab,  over  against 
Beth-Peor;  and  will  rise,  hereafter,  with  other  bodies  of  the  saints, 
at  the  general  resurrection.  Yet  Moses  was  actually  on  this  Mount 
in  company  with  Elias.  If  Moses  when  he  thus  appeared,  was  not 
a  separate  spirit,  I  leave  it  to  my  antagonists  to  tell  us  what  he 
was. 

Thus  have  I  summarily  considered  this  subject,  as  it  is  present- 
ed to  us  both  by  Scripture  and  reastm.  If  the  things,  which  I 
have  said,  have  the  same  weight  and  conclusiveness  in  the  minds 
of  others,  which  they  have  in  my  own,  it  must  be  admitted  by  them 
as  unquestionably  evident  from  both  sources  of  proof,  not  only  that 
the  soul  is  not  material,  but  that  the  doctrine  of  its  materiality  is 
sustained  by  no  solid  argument  whatever.  Reason  furnishes  none: 
the  Scriptures  furnish  none.  I  cannot  help  adding,  that,  had  the 
doctrine  been  considered  by  itself  only,  and  not  been  thought  ne- 
cessary for  the  support  of  some  system,  it  would  probably  never 
have  been  adopted  by  any  man  living.  I  know  not,  that  it  was 
ever  adopted  by  itself,  or  on  account  of  any  evidence  which  was 
supposed  to  attend  it,  when  considered  singly,  or  as  unconnected 
with  other  doctrines.  It  seems  always  to  have  been  taken  up. 
either  as  subsidiary  to  the  support  of  other  parts  of  a  system,  or  as 
necessarily  flowing  from  other  doctrines,  considered  as  already 
established,  and  as  being  inconsistent  in  themselves  with  the  imma- 
teriality of  the  soul.  Dr.  Priestly  appears  to  have  adopted  this 
scheme  for  the  former  of  these  reasons ;  viz.  because  he  thought 
the  materiality  of  the  soul  necessary  to  the  support  of  those  parts  of 
his  system,  which  respect  the  character  of  the  Redeemer.  This, 


SER.  XXIII.]  THE  SOUL  NOT  MATERIAL.  3g5 

at  least,  is  the  fact,  if  I  understand  his  own  language.  Atheists 
have  embraced  this  doctrine,  because  they  were  driven  to  it  by  the 
fundamental  principles  of  their  system.  There  is  always  a  rational 
suspicion  concerning  the  soundness,  and  evidence,  of  doctrines  ta- 
ken up  on  these  grounds. 

A  single  observation  shall  conclude  this  discourse. 
We  see,  here,  one  remarkable  instance  of  the  agreement  of  the 
Scriptures  with  Common  sense. 

All  nations  have  united  in  the  opinion,  that  the  human  soul  is  an 
immaterial  being,  wholly  distinct  from  the  Body.  I  do  not  intend, 
that  ignorant  nations  have  formed  a  system,  or  a  science,  on  this 
subject ;  nor  that  a  savage  could  correctly  define,  or  explain,  his 
views  of  it,  so  as  to  leave  them  unobjectionable  in  the  eye  of  a  Phi- 
losopher. But  I  intend,  that  Immateriality,  and  distinction  from 
the  Body,  are  essential  parts  of  all  his  opinions  concerning  the 
Soul.  When  I  mention  this  as  the  doctrine  of  all  nations,  I  would 
be  understood  to  mean,  not  that  there  are  no  exceptions,  but  that 
the  existing  exceptions  are,  at  least  so  far  as  hitherto  known,  few, 
and  insignificant  with  respect  to  this  question.  The  Aborigines  of 
this  country,  for  example,  believed,  that,  although  they  buried  the 
body  of  a  friend,  and  left  it  to  moulder  into  dust,  the  friend,  the 
man,  lived  still,  and  went  to  a  happier  world.  This  man,  there- 
fore, was  not  the  body,  for  that  was  in  the  grave ;  but  was  an  im- 
material and  separate  spirit ;  the  living,  thinking  thing,  which  con- 
trolled and  actuated  that  Body. 

Exactly  the  same  in  substance,  and  altogether  more  perfect  in 
manner  and  degree,  is  the  doctrine  of  the  Scriptures.  This  har- 
mony between  the  Scriptures  and  common  sense,  was  indeed  to  be 
presumed :  for  God  is  the  origin  of  both.  Hence,  in  all  cases,  so 
far  as  the  views  of  common  sense  extend,  they  are  exactly  ac- 
cordant with  the  Scriptures.  Philosophy  has  opposed  the  Scrip- 
tures, often  :  common  sense  never.  Accordingly  the  common  peo- 
ple of  the  Jewish  nation,  gladly  heard  Christ  in  the  great  body  of 
instances,  and  his  Apostles,  after  him ;  in  spite  of  all  their  preju- 
dices, and  the  influence  of  their  Rulers ;  and  often  awed  those 
Rulers,  so  as  to  restrain  them  from  the  violence  which  they  intend- 
ed :  On  the  other  hand,  the  Scribes  and  Pharisees,  and  still  more, 
the  Sadducees,  rejected  their  doctrines  almost  absolutely,  notwith- 
standing the  confirmation  of  them  by  their  own  Scriptures.  In  the 
same  manner  have  the  common  people  in  Christian  countries  ge- 
nerally, when  left  to  themselves,  adhered  to  the  genuine  scheme  ot 
the  Gospel :  while  the  numerous  heresies,  which  have  disturbed 
the  Church,  and  misled  mankind,  have  been,  almost  without  an 
exception,  the  offspring  of  Philosophy. 


SERMON  XXIV. 

THE  SOUL  NOT  A  CHAIN  OF  IDEAS  AND  EXERCISES. 


GENESIS  ii.  7- — And  the  Lord  God  formed  man  of  the  dust  of  the  ground,  and  breath- 
ed into  his  nostrils  the  breath  of  life,  and  man  became  «  living  soul. 

IN  my  last  discourse,  I  pro-posed  to  consider  the  nature  of  the 
human  soul.  Concerning  this  subject,  I  remarked,  that  there  were 
three  entirely  different  opinions. 

The  first. of  these  in  the  order,  in  which  they  were  then  mention- 
ed, is,  that  man  is  an  immaterial  substance,  an  Intelligent,  voluntary 
b$ing'j'the  subject  of  attributes,  the  author  of  actions,  and  destined 
to  immortality. 

The  second  is,  that  man  is  a  material,  thinking,  "voluntary  being; 
differing  in  nothing,  but  his  modification  and  its  effects,  from  other 
material 'Substances.  Some  of  those,  who  hold  this  scheme,  believe 
him  immortal :  while  others  limit  his  existence  to  the  present  world. 

The  third  is,  that  man  is  neither  of  these,  but  a  mere  succession, 
or  chain,  as  ttoe  abetters.  of  it  express  themselves,  of  ideas  and  ex- 
ercises. .  . 

In  discussing  this  subject,  I  proposed  the  following  plan,  viz.  to 
prove  the  first  of  these  'doctrines,  by  disproving  the  two  last :  observ- 
ing, that,  as  one  of  the  three  is  unquestionably  true,  if  the  two  last 
are  .false,  the  first  is  true  of  course. 

The  second,  which  asserts  the  soul  to  be  material,  I  then  consi- 
dered at  length.  I  shall  now  proceed  to  the  consideration  of  the 
third,  which  asserts  that  the  sJoul  is  a  mere  succession,  or  chain,  of 
ideas  and  exercises. 

Before  I  commence  the  direct  arguments  against  this  doctrine  in 
form,  it  will  be  proper  to  say-  something  on  the  principal  reason, 
alleged  against  the  reception  of  the  first  of  these  schemes  ;  or  that, 
which  I  consider  as  the  true  one,  and  made  particularly  the  foun- 
dation of  the  reception  of  the' third.  This  reason,  so  far  as  I  have 
been  informed  of  it,  (and  J  have  heard  it  alleged  by  the  ablest 
philosopher  among  all  those,  whom  I  have  known  to  adopt  this 
scheme,  on  this  side  of  the  Atlantic)  is  the  following:  that  wejcan 
form  no  conception  of  any  thing  in  o.urselves,  beyond  our  ideas  and 
exercises.  Of  these  we  are  conscious  and  -certain;  but  of  a  sup- 
posed substance,  in  which  these  are-  inherent ;  a  cause,  whence 
they  proceed ;  an  agent,  who  is  the  author  of  them ;  we  have  no 
conception.  This  argument,  reduced  to  a  general  form,  will  stand 
thus  :  That  nothing  exists,  of  which  we  have  no  conception.  For, 
und6ubtedly,  if  the  argument  is  conclusive,  or  has  weight,  when 
alleged  against  the  existence  of  man,  as  an,  agent,  substance,  or 


SER.  XXIV.]  IDEAS  AND  EXERCISES.  3(57 

cause ;  it  will  have  the  same  weight,  or  conclusiveness,  against  the 
existence  of  every  other  agent,  cause,  or  substance ;  and,  in  a 
word,  against  the  existence  of  every  thing,  of  which  we  cannot 
form  a  conception. 

Let  us  now,  briefly  consider  the  length,  to  which  we  shall  ne- 
cessarily be  carried  by  the  adoption  of  this  supposed  principle. 

Of  God,  the  original  Existence,  from  whom  all  things  else  are 
derived,  it  is  said  in  the  Scriptures ;  and  Reason  subjoins  her  fullest 
attestation  to  what  is  said :  Canst  thou,  by  searching,  find  out  God  ; 
canst  thou  find  out  the  Almighty,  unto  perfection  ?  It,  that  is,  this 
subject,  is  high  as  heaven,  what  canst  thou  do  ?  deeper  than  hell, 
what  canst  thou  know  ?  The  measure  thereof  is  longer  than  the  earth, 
and  broader  than  the  sea.  Concerning  the  Omnipresence  and  Om- 
niscience of  this  great  Being,  David  exclaims,  Such  knowledge  is 
too  wonderful  for  me,  it  is  high,  I  cannot  attain  unto  it.  According 
to  the  abovementioned  principle,  all  that,  which  we  cannot  under- 
stand concerning  God,  has  no  existence,  and  must  stand  for  nothing. 
But  how  little  do  we  understand  concerning  God ;  particularly,  of 
the  nature  of  that  exalted  Being ;  his  influence  as  a  cause  ;  and 
his  mode  of  operating.  To  apply  the  argument  to  the  case  in 
hand ;  it  is,  undoubtedly,  at  least  as  difficult  to  conceive  of  an  In- 
finite agent,  as  a  finite  one.  If,  then,  we  are  to  deny  the  existence 
of  a  finite  agent,  because  we  can  form  no  conception  of  the  sub- 
stance of  such  a  being ;  or  the  modes,  in  which  he  operates ;  or 
the  power,  which  he  possesses  of  producing  effects ;  then  we  must 
also  deny  the  existence  of  an  Infinite  agent,  for  exactly  the  same 
reason ;  since  it  is  perfectly  plain,  that  we  can  no  more  form  any 
conception  of  these  things  in  Him. 

Nor  shall  we  have  any  happier  success  in  our  inquiries  cohcern- 
ing  Attributes  and  Operations.  God  styles  himself  merciful,  gra- 
cious, true,  faithful,  and  just  /  and  we  uniformly  attribute  to  him, 
mercy,  grace,  wisdom,  truth,  faithfulness,  and  justice.  These 
names  are  supposed  to  stand  for  certain  things,  which  they  indi- 
cate ;  things,  which  in  fact  exist.  In  the  same  manner,  also,  they 
are  considered  by  God  himself ;  as  is  evident  from  this  plain  rea- 
son ;  that  he  adopts  them  to  express  his  views  to  mankind,  as  they 
adopt  them  to  express  theirs  to  each  other ;  and  does  not  indicate, 
what,  if  the  case  were  otherwise,  veracity  plainly  demands ;  that 
he  uses  them  in  a  manner,  diverse  from  that,  in  which  they  are 
used  by  men.  What,  then,  is  the  meaning  of  these  words  ?  What, 
for  example,  is  Truth  in  God  ?  There  are  but  two  answers,  which 
can  be  given  to  this  question.  One  is,  that  he  has  invariably  spoken 
truth;  and  the  other,  that  there  is  in  him  a  cause,  disposition,  or  pro- 
pensity, which  induces,  or  inclines  him  to  speak  truth.  It  hardly 
needs  to  be  observed,  that  the  former  of  these  is  very  rarely  in- 
tended, when  we  speak  of  the  Veracity,  of  God ;  and  the  latter, 
almost  always.  As  this  cannot  but  be  admitted  by  every  man ;  so 
it  is  expressly  declared  in  many  parts  of  the  Scriptures.  St.  Paul, 


368  THE  SOUL  NOT  A  CHAIN  OP  [S£R-  XXI 7. 

speaking  concerning  the  oath  of  God  to  Abraham,  says,  that  it  was 
impossible  for  God  to  lie.  Now  it  is  perfectly  evident,  that  the  mere 
fact,  that  God  has  invariably  spoken  truth  heretofore,  infers  not  in 
any  degree  an  impossibility,  that  he  should  lie  hereafter.  All, 
which  can  be  said  concerning  this  fact,  is,  that  it  gives  us  satisfac- 
tory reason  to  conclude,  that  he  will  not.  The  impossibility  of  his 
speaking  falsehood  is  supposed  by  us  to  exist,  where  it  must  ne- 
cessarily exist,  if  at  all,  in  the  cause,  which  induces  him  to  speak 
truth;  that  is,  in  the  moral  attribute  of  his  nature,  commonly  called 
Truth,  or  Veracity.  If  there  be  nothing  in  his  nature,  which,  as  a 
Cause,  influences  him  to  speak  truth;  then  his  speaking  truth  here- 
tofore has  been,  and  his  speaking  truth  hereafter,  if  he  should  in 
fact  speak  it,  will  be,  a  mere  contingency.  If,  then,  it  is  impossi- 
ble for  God  to  lie  ;  it  is  so,  for  this  reason  only ;  that  there  is  in  his 
nature  a  cause,  which  invariably  produces  truth  in  him,  as  its  proper 
and  f  iiform  effect ;  viz.  the  moral  attribute  of  Truth,  or  Vera- 
city. 

But  of  this  cause,  what  conception  are  we  able  to  form  ?  Plain- 
ly, none  at  all.  Its  effects  are  all,  that  we  know ;  and  from  these 
only,  or  from  its  connexion  with  other  moral  attributes,  do  we 
argue  even  its  existence.  Shall  we,  then,  deny  this  attribute  to 
God ;  and  say,  that  all  which  we  mean,  and  all  which  he  means, 
when  he  is  called  a  God  of  truth,  is,  that  he  has  invariably  spoken 
truth  hitherto  ?  There  was  a  period  in  duration,  when  he  had  not 
spoken  at  all ;  because  there  was  no  being,  beside  himself,  and 
therefore  none,  to  whom  he  could  speak.  But  will  any  man  say, 
he  was  not  then,  as  truly  and  entirely  as  at  any  period  afterwards, 
a  God  of  truth  ? 

Nor  shall  we  be  materially  more  successful  in  our  inquiries  con- 
cerning Operations,  than  concerning  attributes  and  agents.  Christ 
declares,  that  every  man,  who  sees  the  kingdom  of  God,  must  be 
born  again  of  the  Spirit  of  God.  But  what  conception  are  we 
able  to  form  of  Regeneration,  beyond  the  mere  fact  ?  Christ  him- 
self teaches  us  in  his  allusion  to  the  wind,  in  the  same  discourse, 
that  we  are  unconscious,  alike,  of  the  manner  in  which,  and  the 
Agent  by  whom,  it  is  produced.  Shall  we  then  deny  the  fact,  that 
man  is  thus  regenerated  ?  What  is  true  of  the  attribute  of  truth, 
thus  considered,  and  of  the  operation,  by  which  the  new  birth  is 
thus  formed  in  man,  is  equally  true  of  other  attributes,  and  other 
operations.  Universally,  substance,  causation,  and  the  modus  ope- 
randi,  lie  wholly  beyond  our  reach.  But  shall  we  on  this  account 
deny  the  facts ;  or  assert,  that  there  are  no  causes  to  produce 
them  ?  In  the  former  case,  we  shall  annihilate  the  universe  at  once ; 
and,  in  the  latter,  pronounce  every  fact  to  be  a  mere  contingency. 

Thus  it  appears,  that  the  general  argument,  on  which  the  scheme 
concerning  the  human  soul,  opposed  in  this  discourse,  is  founded, 
does  not  contribute,  even  in  the  remotest  manner,  to  support  it.  It 
appears  also,  that  according  to  this  argument,  the  very  fundamental 


SER.  XXIV.]  IDEAS  AND  EXERCISES.  359 

principles  of  all  science  must  be  given  up,  as  a  collection  of  pal- 
pable absurdities. 

Having  premised  these  things,  I  shall  now  proceed  to  offer  some 
direct  arguments  against  this  scheme. 

1st.  It  is  directly  contrary  to  the  natural  conceptions  of  mankind, 
and  is  therefore  false. 

Every  man  living,  naturally  and  originally  conceives,  that  he 
himself  is  a  being ;  a  substance ;  an  agent ;  immediately  the  sub- 
ject of  his  own  thoughts  ;  and  the  cause,  and  author,  of  his  voli- 
tions and  actions.  By  his  preceding  thoughts,  volitions,  and  ac- 
tions, he  feels  conscious  to  himself,  that  he  influences,  in  a  great 
variety  of  ways,  those  which  succeed  ;  and  that  by  his  past  and 
present  conduct  he  so  influences  his  future  conduct,  that  it  would 
never  be  what  it  is,  but  for  such  influence.  At  the  same  time,  he 
is  equally  conscious,  that  he  was  the  subject  of  past  thoughts,  and 
the  author  of  past  conduct,  during  a  period,  which  he  denominates 
his  life.  This  he  considers  himself  as  knowing,  by  means  of  the 
evidence  termed  remembrance ;  and  regards  himself,  as  having  had 
from  the  utmost  limit  of  that  period,  a  continued  being.  This  he 
witnesses,  every  day,  by  saying,  "  I  was  the  subject  of  such  and 
such  thoughts,  and  the  author  of  such  and  such  conduct  and  de- 
signs, at  such  and  such  times  :"  denoting,  that  the  something,  which 
he  calls  7,  and  which  he  considers  as  a  living,  acting,  existence, 
was  in  being  at  these  several  times ;  and  has  had  a  continued  be- 
ing, to  the  present  time.  He  does  not  say,  "Such  an  idea  existed 
at  such  a  time  ;  such  a  volition  ;  such  an  exercise,  or  action  ;"  but 
that  "  7,"  a  certain  something,  totally  distinct  from  the  idea,  or  the 
exercise,  "was  the  subject  of  that  idea,  or  exercise,  the  author  ofit$ 
the  agent,  by  whom  it  was  performed,  or  brought  to  pass."  Whether 
this  be  not  the  only  course  of  thinking,  adopted  by  us  with  respect 
to  this  subject,  I  appeal  to  every  member  of  this  assembly  to  de- 
cide :  for  he  will  find  the  proof  complete  in  his  own  mind.  This 
mode  of  thinking  is  so  natural  and  necessary  to  man,  that  no  other 
mode  can,  without  great  labour  and  pains-taking,  be  pursued,  for 
any  length  of  time,  by  any  man  ;  if,  indeed,  it  can  be  thus  pursued 
at  all. 

But  the  mode  of  thinking,  natural  to  man,  was  constituted  by  God 
himself,  and  inwrought  in  our  very  nature.  If,  then,  this  mode  is 
erroneous ;  God  has  produced  the  error  by  his  own  creative  act , 
and  is  himself  the  author  of  a  standing,  universal  delusion,  of  which 
man  is  the  subject  alway ;  not  by  any  bias  of  inclination,  but  by 
the  original  constitution  of  his  nature.  Is  such  conduct  reconcile- 
able  with  the  divine  character ;  with  that  perfect  sincerity,  with 
that  infinite  love  of  truth,  which  on  the  best  grounds  we  attribute 
to  our  Maker  ?  If  by  his  own  voluntary  act  he  deludes  us  in  this 
instance,  and  necessitates  us  to  be  deluded;  is  it  not  rationally  to 
be  supposed,  that  he  may  delude  us  in  any  and  every  other  ? 
Further;  The  real  works  of  God.  whatever  they  are,  are  un- 
VOL.  I.  47  ' 


370  THE  SOUL  NOT  A  CHAIN  OF  [SER.  XXIV. 

doubtedly  the  best  and  most  perfect  displays  of  his  character.  When, 
therefore,  Intelligent  creatures  conceive  of  his  works,  as  they  real- 
ly are ;  they  conceive  of  Him,  the  author  of  them,  in  the  manner 
most  honourable  to  himself,  and  most  agreeable  to  his  pleasure. 
For  such  conceptions,  then,  he  undoubtedly  formed  them.  Ac- 
cordingly, if  they  exercise  their  faculty  of  understanding,  and  em- 
ploy their  powers  of  conceiving,  in  the  manner  in  which  they  were 
constituted,  faithfully,  and  without  negligence ;  their  conceptions, 
it  ought  to  be  presumed,  will  be  right,  and  true,  so  far  as  they  ex- 
tend. Their  conceptions  may  be  very  few  ;  but  they  will  not  be 
necessarily  erroneous.  They  may  mistake,  as  they  must  be  igno- 
rant, with  regard  to  things  beyond  the  limits  of  their  capacity, 
But  their  original  mode  of  conceiving,  cannot  be  supposed  to  lead 
them  of  course  to  misconception.  If  the  contrary  be  true ;  then 
God  has,  by  the  constitution  of  their  minds,  led  them  necessarily 
to  misconceive  of  his  works  ;  and  to  regard  him  as  having  made, 
not  the  things  which  he  has  really  made,  but  totally  other  things  ; 
and  necessarily  to  conceive  of  him  in  a  totally  other  light,  than 
that  in  which  he  would  be  exhibited  by  the  real  works  of  his  hands. 
In  this  case,  they  are  prevented  from  knowing  his  real  character 
by  his  works ;  the  only  medium,  through  which  it  can  be  known  at 
all ;  and  are  led  to  form  a  false  character  of  him,  from  that  consti- 
tution, which  he  has  given  to  their  minds. 

This  argument  is  not  a  little  illustrated  by  the  nature  of  Lan- 
guage. 

Language  was  originally  given  to  mankind  by  God,  as  the  me- 
dium of  communicating  their  thoughts  to  each  other.  It  is,  there- 
fore, unquestionably  a  just  and  true  medium  of  communication. 
This  is  further  proved  by  the  fact,  that  he  has  himself  used  it  to 
communicate  his  own  thoughts  to  mankind ;  and  used  it  in  exactly 
the  same  manner,  in  which  it  is  customarily  used  by  them.  But 
all  languages  are  formed  on  the  scheme  of  the  existence,  and 
agency,  of  real  beings,  called  men.  Such  beings,  particularly,  are 
denoted  in  all  languages  by  the  personal  pronouns.  Each  of  these 
expresses  a  being,  an  agent,  who  thinks,  and  acts  ;  and  who  is  uni- 
formly spoken  of  as  a  thinking,  acting  being  ;  the  subject  of  quali- 
ties and  powers,  and  the  author  of  consequent  actions.  Every 
man  uses  language  in  this  manner.  In  the  same  manner,  God  uses 
the  language  of  men  ;  and  not  only  speaks  of  himself,  as  an  exist- 
ing, living  agent,  thinking  and  acting  in  such  and  such  manners  ; 
but  of  men  also,  as  existing,  thinking,  and  acting,  as  really  as  him- 
self. To  this  scheme  every  part  of  language  is  so  conformed,  that 
no  man  can  possibly  discourse,  even  for  a  few  minutes,  in  such  a 
manner,  as  to  conform  his  language  to  the  scheme,  which  I  am  op- 
posing. The  very  abettors  of  it  are  obliged,  in  spite  of  their  phi- 
losophy, to  speak  in  the  same  manner  with  that  of  other  men  ;  and 
must  form  a  new  language,  if  they  would  discourse  in  a  manner 
accordant  with  their  philosophy. 


SER.  XXIV.]  IDE  AS  AND  EXERCISES.  37! 

That  language  is  truly  expressive  of  the  manner,  in  which  men 
really  think,  cannot  be  questioned.  Men,  therefore,  unquestion- 
ably think,  and  ever  have  thought,  in  the  manner,  thus  clearly  ex- 
hibited by  the  very  nature  of  their  language.  As  this  language 
was  originally  communicated,  and  has  since  been  extensively  used, 
by  God  himself ;  it  is  rationally  concluded,  that  the  thoughts  which 
it  expresses  are  just  and  true. 

2dly.  Attributes  cannot  be  conceived  to  exist  independently  of  sub- 
stances, or  of  something  in  which  they  inhere. 

No  man  conceives,  that  extension,  solidity,  and  mobility,  make  up 
what  he  calls  matter ;  but  all  men  regard  matter,  as  being  an  ex- 
tended, solid,  moveable  something  ;  which  something,  is  entirely  dis- 
tinct from  these  attributes ;  and  is  the  subject,  in  which  they  are 
inherent.     By  the  abettors  of  this  scheme  it  is  thought  to  be  an  ob- 
jection against  the  existence  of  substance,  that  we  cannot  conceive 
of  its  nature.     Let  them  try,  whether  they  can  form  a  conception 
of  an  idea,  possessing  an  independent  existence  ;  of  consciousness, 
without  a  being  to  be  conscious  ;  of  an  exercise,  without  any  thing 
exercised,  or  without  a  subject  of  that  exercise.     If  they  can  form 
distinct  conceptions,  of  this  kind,  they  must  undoubtedly  be  pro- 
nounced to  possess  minds  of  a  very  peculiar  structure. 
Sdly.   This  scheme  destroys  personal  Identity. 
An  idea  is  a  mere  event.  Having  a  momentary  existence,  and 
then  perishing  for  ever.     Should  an'other  idea  afterwards  exist,  ex- 
actly resembling  it  in  every  thing,  but  the  period  in  which  it  exists, 
it  would  not,  and  could  not,  be  the  same ;  but  would  differ  from  it, 
in- consequence  of  being  separated  from  it  by  time,  just  as  if  the 
two  ideas  were  to  co-exist,  and  were  separated  from  each  other  by 
place,  and  number.     As  we  could  not  say,  in  the  latter  case,  that 
the  two  ideas  were  but  one,  or  the  same ;   so  we  could  no  more 
truly  say  this,  in  the  former  case.   An  example  will  make  this  subject 
perfectly  familiar.    Two  equal  parts  of  space,  separated  from  each 
other  by  intervening  space,  are  numerically  different,  and  cannot 
be  said,  with  even  the  appearance  .of  truth,  to  be  the  same  ;  but 
are  intuitively  discerned  to  be  distinct  from  each  other.     In  the 
same  manner,  two  equal  parts  of  duration,  separated  by  interven- 
ing duration,  are  intuitively  discerned  not  to  be  the  same  ;  but  are 
perfectly  distinct  from  each  other.     The  hour  between  eleven  and 
twelve,  which  existed  yesterday,  cannot  re-exist  to-day,  or  here- 
after ;  but  has  perished  for  ever ;  and  cannot  be  recalled  even  by 
God  himself,  since  its  re-existence  would  involve  a  contradiction. 
In  the  same  manner  it  involves  a  contradiction  to  suppose,  that 
an  idea,  which  existed  yesterday,  should  re-exist  to-day.     On  this 
plan,  therefore,  the  soul  of  man  has  no  continued  existence,  except 
for  an  indivisible  moment ;  and  is  not  the  same  thing,  which  it  was 
the  preceding  hour,  day,  or  year ;  but  has  varied,  and  become  an 
absolutely  new  soul,  through  every  moment,  which  has  passed 
since  it  was  created ;  and  will  continue  to  be  a  new  thing,  every 
moment  throughout  eternity. 


372  THE  SOUL  NOT  A  CHAIN  OF  [SER.  XXIV. 

Should  it  be  alleged,  that  personal  Identity  consists  in  Conscious- 
ness ;  that  present  or  future  ideas  may  be  attended  with  a  Conscious- 
ness of  the  existence  of  those  which  are  past  ;  and  that  thus  Identity 
may  be  preserved  :  I  answer,  that  Bishop  Berkeley  has  demonstra- 
ted, and  any  man  of  reflection  may  easily  perceive  the  demonstra- 
tion, that  personal  Identity  does  not,  and  cannot,  consist  in  con- 
sciousness. Consciousness,  instead  of  being  personal  identity,  is 
only  the  evidence  of  it;  as  may  be  easily  and  unanswerably  proved. 
But  no  evidence  can  exist  of  that  which  is  not.  As  in  the  case  sup- 
posed, therefore,  there  is  no  such  identity  in  fact ;  no  evidence  of 
it  can  exist. 

4thly.  According  to  this  scheme,  it  follows,  that  there  is  nothing, 
which  can  be  punished,  or  rewarded  by  God. 

According  to  the  Scriptures,  God  will  reward,  and  punish,  that, 
and  that  only,  which  is  the  subject  of  guilt ;  and,  according  both 
to  the  Scriptures  and  Common  Sense,  this  is  the  only  equitable 
mode  of  administration.  But  the  guilt,  or  the  virtue,  if  either  be 
imputable  to  a  mere  idea,  or  exercise,  is  imputable  only  to  those 
ideas,  and  exercises,  which  existed  at  the  time,  when  the  guilt,  or 
the  virtue,  existed.  But  these,  even  if  we  should  allow  them  to  be 
capable  of  punishment,  or  reward,  have  all  perished  before  the 
day  of  trial,  and  can  never  exist  again.  That  part  of  the  chain  of 
ideas  and  exercises,  which  will  exist  at  the  judgment,  will  have  be- 
gun to  exist  after  the  day  of  probation  is  ended ;  and  cannot  be 
chargeable  with  guilt,  which  existed  before  themselves  existed. 
These  very  ideas,  also,  will  perish  before  the  punishment  will  be  be- 
gun ;  and  will  not  be  the  ideas  actually  punished.  Other  ideas, 
not  even  then  in  existence,  but  which  will  have  begun  to  exist  after 
the  trial,  and  after  the  sentence,  will  be  the  things,  by  which  the 
punishment  will  be  experienced.  Thus  the  whole  of  what  is  in- 
tended by  trial,  reward,  and  punishment,  according  to  this  system, 
amounts  to  this  :  that  there  are  many  chains  of  ideas  and  exercises, 
successively  existing,  partly  during  a  period,  called  a  state  of  pro- 
bation, and  partly  during  another  period,  called  a  state  of  reward. 
In  one  case,  the  beginning  of  a  chain  is  formed  of  virtuous  ideas 
and  exercises ;  and  the  end,  of  happy  ones  :  in  another,  the  begin- 
ning is  formed  of  sinful  ideas  and  exercises  ;  and  the  end,  of  miser- 
able ones.  I  presume  this  will  be  admitted  to  be  a  strange  con- 
ception of  the  Creation  and  Providence  of  God. 

5thly.  According  to  this  scheme,  neither  guilt,  nor  virtue,  can 
exist. 

In  all  the  views,  which  have  been  formed  by  the  human  mind 
concerning  vice  and  virtue,  or  (if  this  is  saying  too  much)  in  those 
which  have  been  formed  by  common  sense,  it  has  been  universally 
deemed  indispensable  to  the  existence  of  either,  that  a  natural 
ability  to  choose  either  to  obey,  or  disobey,  the  law  of  God,  should 
precede,  or  accompany,  the  virtue,  or  the  vice ;  and  that  the  obe- 
dience, or  disobedience,  should  not  be,  in  the  natural  sense,  necessary. 


SER.  XXIV.]  IDEAS  AND  EXERCISES.  373 

Accordingly,  a  finite  agent  has  been  supposed  to  exist,  possessed 
of  understanding  to  perceive,  and  ability  to  choose,  that  which  was 
good,  or  evil ;  that  which  was  conformed,  or  not  conformed,  to  the 
law,  under  which  he  was  placed.  Whenever  he  was  unpossessed 
of  such  an  ability ;  it  has  been  rather  supposed,  that  he  was  in- 
capable of  either  virtue  or  vice.  According  to  this  view  of  com- 
mon sense,  the  scheme  of  the  Scriptures  seems  every  where  to  be 
formed.  But  according  to  the  scheme,  which  I  am  opposing,  each 
idea  and  exercise  in  the  chain,  is  produced  by  an  immediate  crea- 
tive act  of  God,  and  must,  by  natural  necessity,  be  what  it  is.  How, 
let  me  ask,  can  it,  in  the  natural  sense  of  possibility,  be  otherwise 
than  it  is  ?  In  the  first  place,  an  idea  or  exercise,  itself  an  attri- 
bute, can  never  be  the  subject  of  the  attribute  of  power  ;  and  can, 
therefore,  do  nothing  towards  rendering  itself  any  thing  beside 
what  it  is.  Secondly,  it  is  not  in  existence,  to  prevent  itself  from 
being  what  it  is,  until  it  actually  becomes  possessed  of  its  proper 
character ;  and,  therefore,  could  not  on  this  account  have  prevent- 
ed the  existence  of  this  character.  And  thirdly,  it  is  made  what  it 
is  by  Omnipotence,  which  nothing  can  resist,  or  oppose  ;  and,  there- 
fore, is  what  it  is  by  the  most  perfect  natural  necessity.  In  what 
manner  an  idea,  or  exercise,  thus  created,  can  be  guilty  for  having 
an  existence,  and  character,  which  it  has  no  natural  power  to  avoid, 
and  for  being  what  it  is  by  a  direct  act  of  creation,  I  confess  my- 
self wholly  unable  to  comprehend.  It  ought  here  to  be  remem- 
bered, that  all  preceding  volitions,  and  ideas,  have  perished,  an- 
tecedently to  the  present  volition  or  idea ;  and,  therefore,  if  we 
concede,  that  they  were  capable  of  influence,  while  they  existed, 
they  could  have  no  influence  on  that  which  is  present,  because  it 
had  not  begun  to  exist  until  after  they  had  perished.  Each  idea 
and  exercise  is,  on  the  contrary,  created  what  it  is,  independently 
of  all  which  precede  it. 

6thly.  This  scheme  annihilates  the  influence  of  Motives. 
Motives  in  their  nature  are  addressed  to  beings,  supposed  to  be 
capable  of  being  moved,  or  influenced,  by  them.  But  according 
to  this  scheme,  each  idea  and  exercise  is  immediately  created,  what 
it  is ;  and  derives  its  nature  and  character,  not  from  any  preceding 
motive,  but  from  Omnipotence.  Motives  can  be  addressed  only  to 
things,  existing  at  the  time  when  they  are  addressed.  But  the  idea 
or  exercise,  which  exists  at  that  time,  instantly  perishes ;  and  can 
have  no  possible  influence  on  the  nature,  or  character,  of  the  new 
one  which  succeeds  it.  This,  therefore,  which  the  motive  is  intend- 
ed to  affect,  is  removed  by  the  nature  of  the  case,  beyond  the  pos- 
sibility of  being  affected  by  it.  Still,  God  addresses  motives  in  his 
word  to  mankind ;  commends  them  for  being  influenced  by  them, 
and  blames  them  for  not  being  thus  influenced.  How  can  this  be 
consistent  with  the  justice  of  God,  when  he  has  himself  made  it  ab- 
solutely impossible,  that  any  such  influence  should  exist  ?  Besides, 
if  the  influence  of  a  motive  really  affected  the  preceding  idea,  and 


374  THE  SOUL  NOT  A  CHAIN  OF  [SER.  XXIV. 

in  the  nature  of  things  it  were  possible,  that  the  influence  should 
extend  to  the  succeeding  one ;  yet,  since  he  creates  the  succeeding 
one  such  as  it  is,  it  is  plain,  that  on  this  account,  also,  no  such  in- 
fluence'can  affect  it,  unless  in  direct  opposition  to  an  act  of  Omni- 
potence. Motives,  therefore,  can  have  no  possible  influence  on 
man,  according  to  this  scheme ;  and  yet  God  proposes  them  to 
man,  and  blames,  and  punishes  him  for  not  being  influenced  by 
them.  Can  this  be  supposed  of  the  Creator  ? 

7thly.  Mankind  receive  impressions  from  each  other,  both  of 
thought  and  volition,  or  of  idea  and  exercise  :  but  ideas  and  exer- 
cises can  never  communicate  a  consciousness  of  their  existence  to  any 
thing. 

To  communicate  is  an  act ;  and  is  the  result  of  power.  But 
ideas  and  exercises,  which  are  themselves  mere  acts,  cannot  be  the 
subjects  of  powers,  and  become  themselves  active.  That  other 
men  communicate  to  us  many,  thoughts  and  volitions,  is  too  certain 
to  admit  either  of  doubt,  or  illustration.  The  communication  cer- 
tainly exists,  and  exists  continually.  Either,  then,  the  Idea,  which 
for  the  time  being  is  the  Soul,  the  Man,  communicates  the  apprehen- 
sion of  itself  to  another  Idea,  which  for  the  time  being  is  another  Soul : 
or  God  by  a  direct  act  of  his  power  conveys  this  apprehension. 
That  an-  Idea,  a  thing,  merely  passive,  should  act  in  this  manner. 
or  any  manner,  is  plainly  impossible.  That  God  should  convey  to 
us  an  apprehension  of  an  Idea,  and  so  convey  it  as  to  give  us  irre- 
sistible conviction  that  it  is  conveyed  to  us,  always,  by  a  finite 
agent,  is,  so  far  as  I  can  perceive,  the  same  thing  as  merely,  and 
uniformly,  to  delude  us.  Certainly  this  cannot  be  attributed  to  God. 
Yet,  as- every  such,  communication  is  unquestionably  an  act,  it  cer- 
tainly is  performed  by  an  agent.  An  Idea  ;  a  mere  attribute ;  is 
intuitively  not  an  agent,'  but  an  effect  of  agency.  God  is  an  agent ; 
•'but  he  cannot  delude  his  creatures. 

Further,  a  great  multitude  of  these  Communications  are  fraught 
with  moral  turpitude  ;  are  lies,  slanders,  sophisms  ;  are  full  of  ma- 
lignity, and  blasphemy  ;  are  direct,  and  designed,  temptations  to 
sin.  Can  these  be  the  immediate  acts  of  JEHOVAH  ?  Is  it  possible, 
that,  where  such  is  the  act,  He  should  be  the  agent  ?  Can  we  at- 
tribute this  conduct  to  our  Creator,  and  feel  ourselves  to  be  guilt- 
less ?  I  will  leave  it,  therefore,  to  my  antagonists,  to  explain  how 
ideas  and  exercises  can  communicate  Knowledge  of  themselves,  to 
other  ideas  and  exercises;  or  how  this  communication  can  be 
charged  to  God. 

Sthly.  According  to  this  scheme,  the  Scriptural  doctrine  of  the 
perseverance  of  saints  is  false. 

According  to  this  scheme,  many  links  in  the  chain  of  ideas  and 
exercises  are,  as  they  plainly  must  be  acknowledged  to  be,  acts  of 
mere  disobedience  ;  and  are  therefore  absolutely,  and  only  sinful : 
while  others  in  the  same  chain,  are  considered  as  acts  of  mere  obe- 
dience ;  and  are  therefore  absolutely,  and  only,,  virtuous  or  holy. 


SER.  XXIV.]  IDEAS  AND  EXERCISES.  375 

In  this  manner,  then,  such  men,  as  we  call  good  men,  or  Christians, 
are  alternately  perfectly  holy,  and  perfectly  sinful.  St.  John,  in 
his  first  epistle,  fifth  chapter,  and  eighteenth  verse,  says,  We  know, 
that  whosoever  is  born  of  God,  sinnethnot  ;  but  he  that  is  begotten  of 
God,  keepeth  himself;  and  that  wicked  one  toucheth  him  not.  As 
this  is  said  by  the  Spirit  of  God,  it  is  true.  But  in  what  sense  is  it 
true  ?  Certainly  not  in  the  absolute  sense,  that  he  who  is  born  of 
God.,  does  not  commit  any  sin :  for  the  same  apostle  says,  chapter 
i.  8,  If  we  say,  that  we  have  no  sin,  we  deceive  ourselves  j  and  the 
truth  is  not  in  us.  In  this  sense  only,  then,  is  it  true,  viz.  that  he, 
who  is  born  of  God,  does  not  become  absolutely  a  sinner.  Yet  in  the 
case  supposed,  every  such  person  becomes  absolutely  a  sinner. 
For  many  such  ideas  and  exercises  in  the  long  chain,  which  ex- 
tends through  life,  are  absolutely  sinful,  during  their  existence ;  and 
each  of  these,  during  its  continuance,  is  the  Man,  for  the  time  be- 
ing. For  according  to  this  scheme,  there  is,  during  each  such  pe- 
riod, nothing  else  existing. 

Thus,  if  the  scheme  be  true,  man  in  his  best  estate  fsflls  from 
grace,  and  rises  to  it  again,  alternately,  becomes  absolutely  a 
saint,  and  absolutely  a  sinner ;  is  perfectly  an  object  of  the  divine 
abhorrence,  and  the  divine  complacency,  by  turns ;  in  thousands 
and  millions  of  instances.  How  this  doctrine  is  to  be  reconciled 
with  the  declarations  of  the  Scriptures  on  this  subject,  I  shall  leave 
to  the  abettors  of  the  scheme  to  determine. 

9thly.   This  scheme  contradicts  intuitive  certainty.     . 

So  far  as  I  know,  it  is  agreed  by  all  philosophers,  and,  if  the  sub- 
ject were  fairly  proposed,  would  be  by  every  man,  that  we  are  all 
intuitively  certain  of  our  own  existence.  But  I  am  not  more  cer- 
tain, that  I  exist,  than  that  I  act ;  that  I  perceive,  think,  speak, 
reason,  choose,  and  carry  my  choice  into  execution.  I  am  as  in- 
tuitively certain,  that  a  something,  denoted  by  the  word  /  or  my- 
self; is  a  cause  of  certain  effects ;  an  agent,  performing  certain 
actions ;  as  I  am  of  any  possible  proposition.  These  effects,  I  also 
intuitively  know,  would  not  exist,  were  there  not  such  an  agent,  or 
cause.  My  actions  are  intuitively  seen  by  me  not  to  be  effects  of 
an  extraneous  cause,  or  of  something  beside  myself.  It  is  meta- 
physically true,  and  is  seen  by  me  with  the  highest  possible  cer- 
tainty to  be  true,  that  the  thoughts  and  volitions,  which  I  call  mine, 
are  really  mine ;  and  are  brought  into  existence  by  an  active  power, 
which  I  intuitively  perceive  myself  continually  to  exercise.  They 
are  not  the  thoughts,  or  volitions,  of  another ;  but  are  certainly 
discerned  by  me  to  be  mine  alone. 

Whether  this  account  of  the  subject  be  not  exactly  just,  I  ap- 
peal to  every  individual,  to  determine  for  himself.  The  propriety 
of  this  appeal  will  be  evident  from  the  consideration,  that  there  is 
no  other  possible  mode  of  presenting  this  subject  to  the  view  of 
mankind :  since,  whatever  any  man  can  know  concerning  it,  he 
can  know  only  by  recurring  to  what  passes  within  himself.  As  the 


376  THE  SOUL  NOT  A  CHAIN  OF  [SER.  XXIV. 

heart  of  man  answers  to  the  heart  of  man,  just  as  the  face  answereth 
to  the  face  in  the  water;  I  am  warranted  to  conclude,  that  every 
other  man,  with  respect  to  this  subject,  experiences  just  such  views, 
as  I  experience ;  and  possesses  the  same  evidence,  which  I  pos- 
sess. 

But  if  this  evidence  does  not  assure  me,  that  I  exist  as  an  agent, 
an  active  cause,  originally  and  spontaneously  operating,  it  will,  I 
think,  be  impossible  for  me  to  be  assured,  that  there  is  any  such 
agent.  The  highest  evidence  of  causation,  or  efficiency ;  of  the 
necessity  of  a  cause  to  the  existence  of  an  effect,  of  the  production 
of  beings,  and  changes  in  being,  as  effects,  and  therefore  of  the 
necessity  of  an  Original  cause,  to  account  for  the  existence  and 
government  of  all  things,  is  found  by  me  in  the  consciousness  of 
my  own  agency.  The  certainty,  perceived  by  mere  mental  in- 
spection, that  the  changes  passing  in  my  own  mind  are  produced  by 
my  own  active  power,  is  a  higher  certainty,  than  that,  with  which 
I  perceive  any  other  changes  to  be  accomplished  by  any  other  ac- 
tive power.  All  other  certainty  of  the  production  of  such  changes 
is  presented  by  sensitive  experience,  or  derived  from  reasoning, 
founded  on  this  experience.  But  it  is  clear,  that  sensitive  expe- 
rience furnishes  evidence,  of  a  kind  always  less  certain  and  indu- 
bitable, than  that,  which  is  seen  by  mental  inspection.  If,  then, 
we  cannot  rely  on  the  fact,  that  we  are  such  agents,  when  it  is  ex- 
hibited with  the  certainty  of  mental  inspection ;  we  shall  be  much 
less  warranted  to  rely  on  the  fact,  that  there  are  any  other  such 
agents ;  because  it  must  always  be  supported  by  evidence,  in  its 
own  nature  inferior,  and  in  a  less  degree  requiring,  or  warranting, 
our  assent.  The  admission,  therefore,  of  this  scheme  will  directly, 
and  fundamentally,  weaken,  if  not  destroy,  the  evidence,  by  which 
we  prove  the  being  of  God. 

Besides,  if  we  are  not  agents,  or  active  causes,  possessing  active 
powers,  by  which  we  can  originate  certain  changes  in  the  state  of 
things,  but  are  mere  chains  of  ideas  and  exercises,  it  will  be  diffi- 
cult to  assign  a  reason,  why  GOD  is  not,  also,  a  mere  chain  of  ideas 
and  exercises.  Every  argument  against  the  existence  of  man,  as 
a  substance,  and  agent,  must,  I  think,  lie  with  the  same  force 
against  the  fact,  that  GOD  is  a  substance,  and  an  agent.  On  the 
one  hand,  there  is  at  least  as  little  difficulty  in  supposing,  that  an 
Omnipotent  agent  may  create  a  finite  one,  as  that  such  an  agent 
can  be  self-existent ;  and,  on  the  other,  that  God  can  create  finite 
agents  and  substances,  as  that  he  can  create  chains  of  ideas  and 
exercises ;  mere  attributes,  existing  separately,  and  independently 
of  any  subject. 

The  Scriptures  every  where  exhibit  man  as  an  agent,  such  as  1 
have  described.  St.  Paul,  speaking  of  himself,  and  his  fellow-apos- 
tles, says,  2  Corinthians  vi.  1,  We  then,  as  workers  together  with 
God,  beseech  you  also,  that  ye  receive  not  the  grace  of  God  in  -vain. 
And  again,  1  Corinthians  iv.  15,  For  though  ye  have  ten  thousand 


SER.  XXIV.]  IDEAS  AND  EXERCISES.  377 

mstructers  in  Christ,  yet  have  ye  not  many  fathers :  for  in  Christ 
Jesus  have  I  'begotten  you  through  the  Gospel.  In  the  first  of  these 
passages,  the  Apostle  directly  asserts,  that  he  and  his  companion* 
are  workers  together  with  God  in  the  great  business  of  promoting 
the  salvation  of  men  :  In  the  second,  that  he  has  been  an  agent,  or 
active  instrument,  that  is,  he  has  been  active,  in  conjunction  with  the 
Spirit  of  God,  in  producing  the  regeneration  of  the  Corinthians.  As 
he  spoke  this  by  the  inspiration  of  that  Spirit,  it  cannot  but  be  true  ; 
and  true  in  that  sense,  in  which  it  naturally  strikes  the  minds  of  the 
great  body  of  mankind ;  because  it  was  written  chiefly  for  them ; 
and  because  they  could  understand  the  words  to  mean  nothing  else. 

These  specimens  may  serve  as  examples  of  thousands  more,  in 
which  the  same  thing  is  declared,  in  substance,  throughout  the 
Scriptures.  I  know  not,  that  there  is  any  particular  advantage  in 
selecting  these  rather  than  any  others.  Every  page  of  the  Bible, 
almost,  will  furnish  many,  as  expressive  of  the  same  thing,  as  those 
which  I  have  selected.  But  these  are  sufficient ;  and,  if  these  will 
not  be  admitted,  I  presume  no  others  will  be.  If  the  Apostles  were 
workers  together  with  God;  then  they  were  not  merely  passive. 
If  St.  Paul  really  begat  the  Corinthian  Christians,  in  the  spiritual 
sense  ;  then  he  was  not  merely  passive.  He  was  not  merely  an 
effect ;  but,  while  he  was  formed  by  Creative  power,  and  was  in 
this  sense  an  effect  of  that  power ;  he  was  also  formed  an  agent,  a 
cause,  possessed  in  its  own  nature  of  active  power,  capable  of 
spontaneous  exertion ;  of  volitions  which  were  its  own  ;  and  of  mo- 
tivity,  by  which  it  could  commence  motions  and  actions  in  itself, 
and  changes  of  many  kinds  in  other  beings. 

I  have  thus  considered  this  subject  at  length,  in  the  manner  in 
which  it  has  appeared  to  my  own  view ;  and,  if  I  mistake  not,  have 
shown,  that  the  scheme,  which  I  have  opposed,  is  erroneous  in  itself, 
and  is  followed  by  consequences  plainly  and  eminently  absurd. 
Each  member  of  my  audience  must  now  be  left  to  decide  for  him- 
self, whether  the  doctrine,  contended  against,  be  true  or  false, 
Scriptural  or  anti-scriptural ;  whether  the  soul  of  Man  be  a  chain 
of  ideas  and  exercises ;  each  created  for  the  moment,  and  then 
perishing  for  ever;  a  concatenation  of  mere  events,  in  their  nature 
fleeting  and  vanishing,  and  incapable  of  any  permanent  existence, 
even  for  an  hour ;  or  whether  it  is  a  spirit ;  a  substance ;  a  per- 
manent being ;  the  subject  of  a  continued  existence  ;  an  agent, 
possessed  of  active  powers ;  capable  of  voluntarily  originating  im- 
portant designs,  and  carrying  them  into  execution  ;  and  thus  be- 
cdming  a  worker  together  with  God  in  the  interesting  purposes  of 
his  eternal  kingdom.  According  to  the  latter  of  these  schemes, 
the  soul  of  man  is  one ;  created  at  one  time  ;  and  continuing  the 
same,  as  to  its  substance  and  nature,  throughout  eternity  :  accord- 
ing to  the  other,  the  soul,  for  the  time  being,  is  the  idea,  or  exer- 
cise, existing  at  that  time ;  commencing  its  existence  with  the  ex- 
istence of  the  idea,  and  perishing  with  it.  Of  course,  instead  of 

VOL.  1.  48 


378  THE  SOUL  NOT  A  CHAIN,  Sic.  [SER.  XXIV 

one  soul,  there  are  in  each  chain  as  many,  as  there  are  idea's  and 
exercises  in  that  chain :  that  is,  millions  literally  innumerable.  If 
this  scheme  can  be  seriously  adopted,  rationally  understood,  and 
satisfactorily  realized,  by  any  man ;  it  must  be  done  in  a  manner, 
which  I  confess  myself  unable  to  comprehend,  and  by  a  mind, 
possessed  of  views  and  reasonings,  to  which  I  can  make  no  pre- 
tension. 


SERMON  XXV. 


THE    CHIEF    END    OF    MAN. 

1  COR.  X.  31 — Whether,  therefore,  ye  eat,  or  drink,  or  whatsoever  ye  do,  do  all  to 
the  glory  of  God. 

IN  the  three  last  discourses,  I  have  considered  the  Creation,  and 
Nature  of  Man.  The  next  subject,  naturally  offered  to  our  view 
by  a  system  of  Theology,  is  The  End,  for  which  man  was  made. 
By  this  I  mean  the  principal  purpose,  which  he  is  fitted  to  answer  ; 
.the  thing,  which  God  had  principally  in  view  in  bringing  Man  into 
existence. 

The  importance  of  this  subject  can  need  very  little  illustration. 
The  question,  For  what  end  was  1  made  /  or  what  end  are  my  exist- 
ence and  faculties  designed  to  answer  /  is  instinctively  realized  by 
every  sober  man  to  import  all,  that  is  of  any  real  moment  to  him- 
self. 

In  the  text,  we  are  required  to  do  whatsoever  we  do  to  the  glory 
of  God.  This  precept  I  consider  as  disclosing  to  us  the  true  end, 
for  which  we  were  made.  In  examining  it,  I  shall  attempt  to 
show, 

I.  What  it  is  to  glorify  God : 

II.  That  this  is  constituted  by  Him  the  chief  end  of  man:  and, 

III.  The  Propriety  of  this  divine  constitution. 

I.  I  shall  attempt  to  show  what  it  is  to  glorify.  God. 

In  the  Scriptures,  mankind  are  frequently  required  to  glorify  their 
Creator.  But  it  is  perfectly  plain,  that  they  cannot,  in  any  manner, 
or  degree,  change  his  nature,  or  the  state  of  his  perfections  :  these 
being  absolutely  without  variableness,  or  shadow  of  turning.  It  may, 
I  think,  be  said,  not  only  with  truth,  but  with  the  highest  reverence, 
that  God  himself  cannot  alter  his  perfections.  Indeed  this  is  di- 
rectly declared  in  the  text,  which  I  have  partially  quoted.  Yet  it 
will  not  be  denied,  that  God  can  glorify  himself;  that  is,  make  him- 
self glorious,  by  acting  in  such  a  manner,  as  is  approved  by  his  own 
injlnite  wisdom,  and  as  will  display  the  glory  of  his-  character  to  the 
view  of  his  Intelligent  creatures. .  In  a  manner,  generally  resembling 
this,  those  creatures,  and  among  them  mankind,  can  also  glorify 
him :  that  is,  they  can  act  in  such  a  manner,  as  to  show  his  glory 
to  each  other,  and  in  this  way  to  please  him,  and  gain  his  approba- 
tion. 

To  glorify  God,  in  this  sense,  is, 

1  st.  To  know  him. 

The  perfections  ot  God  are  the  glory  of  his  character.    In  order 


380  THE  CHIEF  END  OF  MAN.  [SER.  XXV. 

that  these  may  be  disclosed  by  one  Intelligent  creature  to  another, 
it  is  plainly  necessary,  that  he  should  first  know  them,  or  under- 
stand what  they  are  :  this  knowledge  being  the  basis,  on  which  all 
other  regard  to  them  must  be  founded.  Without  this  knowledge, 
mankind  might  indeed  glorify  God,  as  he  is  glorified  by  the  mute, 
passive,  incogitative  works  of  his  hands  ;  such  as  earth,  plants,  and 
trees  ;  that  is,  by  being  displays  of  his  power  and  skill  to  conscious 
beings  ;  but  they  cannot  in  this  manner  glorify  him,  as  Intelligent 
beings. 

It  is  to  be  observed,  that  knowing  God,  so  as  to  glorify  him,  de- 
notes, that  we  have  just  conceptions  of  his  character,  and  not  those 
which  are  false  and  imaginary.  All  the  imaginary  views,  which  we 
form  of  God,  are  views,  not  of  the  real  God,  but  of  a  God  fashioned 
by  our  own  minds.  In  every  erroneous  conception,  which  we 
form  of  the  Creator,  we  may  be  said,  with  a  small  alteration  of  the 
language  of  Scripture,  to  change  the  glory  of  the  incorruptible  God 
into  an  image  made  by  corruptible  man  j  and  an  image,  also,  usually 
made  like  unto  him ;  always  debasing  the  character  of  JEHOVAH, 
and  robbing  it  of  its  real  and  infinite  perfection. 

The  knowledge  of  God  is  gained  wholly,  either  from  his  Works, 
or  from  his  Word.     To  himself  only  is  he  known  in  the  abstract. 
In  creation  and  providence,  however,  and  especially  in  the  Bible, 
his  intelligent  creatures  can  behold,  as  in  a  glass,  the  glory  of  the 
Lord.     This  knowledge  we  acquire  just  so  far,  as  we  understand 
the  true  nature  of  his  works,  and  the  true  meaning  of  his  word ;  and 
no  farther.   Erroneous  schemes  of  Philosophy,  and  false  systems  of 
Divinity,  contain  and  convey,  so  far  as  they  are  erroneous,  no  know- 
ledge of  God  at  all ;  and  can  never,  by  themselves,  be  the  means  of 
glorifying  him.     Therefore  they  can  never  become  of  any  real 
value  to  us.     As  this  knowledge  can  be  gained  only  by  study ;  so, 
if  we  love  to  glorify  God,  we  shall  devote  ourselves,  as  much  as 
may  be,  to  the  study  both  of  his  works  and  of  his  word. 
2dly.   To  think  of  him  in  a  manner,  suited  to  his  character. 
The  perfections  of  God  are  immensely  great,  glorious,  and  won- 
derful ;  and  justly  claim,  to  be  thought  of  by  us  in  a  manner,  cor- 
responding with  their  exalted  nature.    They  claim,  particularly,  to 
be  thought  of  by  us  frequently,  daily  many  times  a  day,  and  in  a 
sense  alway.     Nothing  else  deserves  in  any  measure  so  great  a 
share  of   our  thoughts :    nothing   else,   therefore,   should  in  any 
measure  engross  tnem  to  so  great  a  degree.    God  is  infinitely  great- 
er, wiser,  and  better,  than  his  creatures ;  and  justly  demands,  that 
we  should  devote  ourselves  to  him,  in  a  preference  to  them,  which 
is  proportioned  to  his  character.  It  is  one  charge  against  the  wick- 
ed, and  one  part  of  their  wickedness,  that  Go d  is  not  in  all  their 
thoughts.    It  is  one  attribute  of  good  beings,  who  voluntarily  glorify 
him,  that  God  is  in  all  their  thoughts.     If  we  would  belong  to  the 
number  of  such  beings ;  he  must  be  in  all  our  thoughts ;  that  is,  we 
must  think  of  him,  in  a  sense,  unceasingly. 


SER.  XXV.]  THE  CHIEF  END  OF  MAN.  331 

To  this  end  it  is  necessary,  that  we  think  of  him  willingly,  or  with 
pleasure ;  that  we  find  him  in  all  his  works,  both  of  Creation  and 
I'rovidence  ;  that  we  regard  him  as  the  original  and  universal  Agent ; 
as  present,  acting,  and  visible,  in  every  thing,  which  is  great,  or 
good ;  as  particularly  visible  in  the  things,  with  which  we  are  con- 
versant in  our  own  personal  afflictions,  and  blessings,  in  those  of 
our  friends,  and  in  those  of  our  country ;  in  his  dispensations  to  his 
church,  and  in  his  government  of  the  world.  As  these  things  are 
chiefly  explained  to  us  in  the  Scriptures ;  so  we  should  especially 
think  of  God,  as  his  character  is  there  unfolded;  and  labour  pecu- 
liarly to  find  him  there. 

To  the  same  end  it  is  still  more  necessary,  that  we  think  of  him 
justly:  that  is,  that  our  thoughts  of  him  be  noble  and  exalted; 
suited,  so  far  as  our  capacities  will  allow,  to  the  great  and  wonder- 
ful character,  which  he  has  discovered  of  himself  in  his  works,  and 
in  his  word. 

3dly.   To  love  him. 

God  is  infinitely  the  greatest  and  most  excellent  of  all  beings.  In 
order  to  glorify  him,  it  is  necessary,  that  we  not  only  discern,  but 
also  relish,  this  character ;  that  we  wish  well  to  the  furtherance 
and  completion  of  his  designs,  and  rejoice  in  the  perfect  happiness, 
which  he  enjoys  in  the  contemplation  of  his  own  excellence  and 
the  accomplishment  of  his  pleasure,  with  supreme  benevolence  to 
him ;  that  we  delight  in  the  beauty,  loveliness,  and  glory,  of  his 
character,  with  supreme  complacency  ;  and  that  we  feel  the  benefits, 
bestowed  on  us  and  ours,  with  supreme  gratitude.  Love,  in  the 
general  sense,  is  the  sum  and  substance  of  all  the  exercises  of  piety ; 
of  reverence,  submission,  dependence,  resignation,  confidence, 
hope,  and  joy.  When,  therefore,  it  is  here  said,  that  it  is  neces- 
sary to  love  God,  in  order  to  glorify  him 4  it  is  intended,  that,  to 
this  end,  we  must  become  the  subjects  of  all  these  exercises.  Nor 
is  this  all,  which  is  necessary.  We  must  also  become  the  subjects 
of  them  habitually,  and  unceasingly  ;  and,  the  more  we  know  of 
his  character,  the  more  we  must  delight  in  it;  and  thus  render  to 
him  a  continually  increasing  tribute  of  piety.  All  this,  and  .this 
only,  is  glorifying  God  with  the  heart ;  the  most  exalted  and  noble 
of  our  moral  faculties ;  for  this  is  that  conduct  of  the  heart,  which 
is  suited  to  the  nature  of  the  object  oeloved. 
4thly.  To  serve  him. 

God  is  originally  obeyed  in  the  correspondence  of  the  heart  with 
his  precepts  ;  and  is  never  in  the  proper  sense  obeyed,  except  in 
those  cases,  where  such  a  correspondence  exists.  But  to  serve 
him,  in  the  full  sense,  denotes  also,  the  conformity  of  our  external 
conduct  to  his  most  holy  will.  Accordingly,  he  has  prescribed  to 
us,  not  only  the  general  spirit  of  obedience  which  is  seated  in  the 
heart,  but  also  the  various  modes,  in  which  this  spirit  operates  use 
fully  towards  Him,  our  fellow  creatures,  and  ourselves.  Towards 
him  immediately,  it  operates  usefully,  and  amiably,  in  the  several 


382  THE  CHIEF  END  OF  MAN.  [SER.  XXV 

acts  of  worship,  public  and  private,  enjoined  in  the  Scriptures ; 
towards  our  fellow  creatures,  in  the  several  duties  of  patriotism, 
kindness,  truth,  forgiveness,  and  charity ;  and  towards  ourselves  in 
the  duties  of  diligence,  meekness,  humility,  temperance,  and  gen- 
eral self-denial.  In  these  things,  at  large,  we  are  especially  em- 
ployed as  active  beings ;  and  glorify  God,  both  by  conforming  our 
conduct  to  his  character  and  pleasure,  and  by  exhibiting  this  con- 
formity to  the  view  of  our  fellow  men. 

5thly.   To  enjoy  him. 

To  enjoy  God,  is  to  take  pleasure  in  his  character.  This  charac- 
ter is  one,  unchangeable,  and  perfect;  yet  it  is  formed  of  perfec- 
tion endlessly  diversified.  On  the  one  hand,  it  is  infinitely  great ; 
on  the  other,  it  is  infinitely  beautiful.  It  involves,  also,  all  the 
varieties  of  greatness  and  beauty.  Innumerable  displays  and  di- 
versities of  both  greatness  and  beauty,  are  made  to  us  in  those 
parts  of  Creation  and  Providence,  with  which  we  are  acquainted ; 
of  greatness  and  beauty  both  natural  and  moral,  of  matter  and  of, 
mind.  All  these  are  merely  diversified  images  of  beauty  and  great- 
ness, originally  existing  in  the  divine  Mind ;  feeble  reflections  of 
the  beams  of  the  Sun  of  Righteousness.  Moral  greatness  and 
moral  beauty,  are  especially  that,  which  is  called  the  image  of  God 
in  the  Scriptures ;  that,  in  which  man  was  originally  created ;  that, 
to  which  he  is  restored  by  the  truth  of  the  Gospel,  and  the  Spirit 
of  Grace ;  that,  in  which  God  himself  especially  delights ;  and  that, 
which,  therefore,  ought  to  be  especially  relished  by  us.  The 
greatness  of  God  is  properly  the  object  of  reverence  and  admira- 
tion :  the  beauty  of  his  character  is  properly  the  object  of  love : 
names,  which  in  different  modes  are  expressive  only  of  pleasure, 
or  delight,  existing  in  different  forms.  This  delight  is  spontane- 
ously experienced  by  all  Intelligent  beings,  who  are  disposed  to 
glorify  their  Maker.  All  these  find  their  happiness  ultimately  in 
him;  and,  whether  that  happiness  is  gained  from  the  contempla- 
tion of  his  character,  or  found  in  his  works  and  dispensations ; 
whether  it  springs  up  in  peace  and  self-approbation,  or  in  the  re- 
ciprocated benevolence  of  our  fellow-creatures ;  whether  it  is  fur- 
nished by  present  enjoyment,  or  is  anticipated  in  the  delightful 
foretaste  of  hope  ;  it  is  all  finally  referred  to  him  alone,  as  its  sole 
Author.  By  every  such  mind  he  is  regarded  as  the  fountain  q/ 
living  waters,  whence  flows  every  stream  of  pleasure  to  the  un- 
numbered creatures,  which  he  has  made. 

I  have  considered  the  enjoyment  of  God,  as  one  of  the  means  of 
glorifying  him,  under  a  distinct  head,  because  it  is  usually  consid- 
ered as  a  separate  exercise  of  the  mind ;  and  not  because  I  do 
not  suppose  it  to  be  in  a  great  measure  included  under  the  former 
heads.  Our  enjoyment  is  really  and  chiefly  found  in  the  exercises 
already  specified ;  and,  whenever  we  are  the  subjects  of  those  ex- 
ercises, we  are  also  the  subjects  of  corresponding  enjoyment. 

Even  in  this  world,  such  enjoyment  is  experienced,  in  no  small 


SER.XXV.]  THE  CHIEF  .END  OF  MAN.  333 

degree,  by  good  men.  In  the  future  world,  it  will  fill  the  minds  ot 
all  glorified  beings.  There  they  will  behold  their  Maker  face  to 
face,  and  know,  in  some  measure,  as  they  also  are  known.  Here 
they  taste,  and  see,  that  the  Lord  is  good  j  here  they  rejoice  in  the 
Lord,  and  joy  in  the  God  of  their  salvation.  There  they  will  find 
fulness  of  joy,  and  pleasures  for  ever  more  ;  and  there,  God  will  be 
all  in  all. 

That  in  all  these  ways  God  is  glorified,  hardly  needs  illustration. 
When  we  study  to  know  God,  we  show,  that  he  is,  in  our  view, 
deserving  of  being  thus  studied  and  known.  When  we  entertain 
high  and  noble  thoughts  of  his  character,  we  declare,  in  the  most 
direct  manner,  that  his  perfections  are  sufficiently  great  and  glo- 
rious to  claim  such  thoughts  of  us.  When  we  love  him,  we  show, 
in  the  most  decisive  manner,  that  he  is  lovely.  When  we  serve 
him,  we  acknowledge,  in  the  strong  language  of.practice,  that  he  is 
a  sovereign,  who  ought  to  be  served,  and  served  voluntarily. 
When  we  enjoy  him,  we  prove,  that  in  our  view,  he  is  an  object, 
great  and  good,,  beautiful  and  desirable.  When  we  exercise  our- 
selves in  all  these  ways  with  supreme  devotion  of  heart,  and  make 
God  the  object  of  a  regard,  which  admits  of  no  comparison  with 
any  other,  we  testify,  that  he  is  greater,  better,  and  more  desira- 
ble, than  all  things ;  a  Being,  to  whom  none  can  be  equal,  none 
can  be  second. 

II.  To  glorify  God  is  constituted  by  him,  the  chief  end  of  Man. 
This  truth  is  easily  evinced  in  two  ways. 

1st.  God  has,  in  the  Scriptures,  enjoined  this  conduct  as  the  only 
duty  of  Man. 

Whatever  God  designed  as  the  great  end  of  the  creation  of  man, 
he  himself  perfectly  knew,  unquestionably  chose,  and  has  cer 
tainly  enjoined  on  man,  if  he  has  enjoined  any  thing.  But  this  he 
has  enjoined,  and  this  is  all  which  he  has  enjoined.  This,  at  the 
same  time,  he  has  required  with  the  promise  of  eternal  life  to  obe 
dience,  and  the  threatening  of  eternal  death  to  disobedience :  both 
showing  in  the  strongest  manner,  that  he  esteemed  this  End  of 
sufficient  importance  to  be  secured,  on  the  one  hand,  by  the  al- 
lurement of  an  infinite  reward  ;  and,  on  the  other,  by  the  terror  of 
an  infinite  punishment.  From  this  it  appears,  that  he  regarded 
the  end  as  of  infinite  value ;  -and  that,  since  he  has  commanded 
nothing  else,  he  esteemed  nothing  else  as  being  comparatively  of 
any  value. 

2dly.  From  the  nature  of  the  case,  it  is  evident,  that  this  is  the 
highest  and  noblest  end,  which  man  can  accomplish. 

As  this  position  will  be  rendered  clearly  certain  by  the  consider- 
ations, suggested  under  the  following  head ;  I  shall  only  observe 
here,  that,  admitting  it  to  be  true,  the  consequence  follows  in  a 
manner,  which  allows  of  no  debate. 

III.  I  shall  now  attempt  to  exhibit  the  propriety  of  this  divine  con- 
stitution. 


384  THE  CHIEF  END  OF  MAN.  [SER.  XXV. 

This,  I  think,  will  plainly  appear,  from  the  following  observa- 
tions. 

1st.  When  God  created  the  Universe,  he  created  it,  that  he  might 
glorify  himself. 

That  this  was  the  end  of  all  the  works  of  God,  has,  it  is  appre- 
hended, been  made  sufficiently  evident  in  a  former  discourse  ;  and 
will,  therefore,  need  no  illustration  at  the  present  time.  It  ought 
to  be  remembered,  that  no  addition  to  the  inherent  glory,  or  ex- 
cellence, of  the  Creator,  was  possible ;  or  is  in  this  assertion  sup- 
posed to  have  been  possible.  This,  therefore,  wTas  not,  and  could 
not  be,  a  part  of  the  end,  which  he  proposed  in  this  great  work. 
But  his  glory  could  be  manifested ;  and  the  manifestation  of  it  is 
what,  both  in  the  Scriptures,  and  in  all  sound  theological  discourses, 
is  intended  by  the  glorification  of  God.  To  show  his  own  charac- 
ter, to  unfold  his  power,  knowledge,  and  goodness,  to  creatures 
capable  of  understanding  them,  was  the  supreme  object,  which  he 
had  in  view,  in  the  production  of  all  beings,  and  all  events. 

St.  John  declares,  that  God  is  love.  In  other  words,  benevo- 
lence is  the  sum  of  his  moral  character,  and  the  peculiar  and  dis- 
tinguishing glory  of  his  nature.  This  is  that,  which  he  himself 
esteems  his  glory;  that,  for  which  he  chiefly  values  himself;  that, 
which  is  the  prime  object  of  his  own  complacency.  This  perfec- 
tion, then,  he  intended  especially  to  manifest  to  his  Intelligent 
Creation. 

It  is  the  essence  of  benevolence  to  love,  and  to  produce,  hap- 
piness ;  and,  of  infinite  benevolence,  to  love,  and  to  produce,  in- 
finite happiness.  As,  therefore,  benevolence  is  the  moving  prin- 
ciple in  the  divine  Mind,  whence  all  its  operations  spring,  and  to 
which  they  are  all  conformed ;  it  is  evident,  that,  with  knowledge 
sufficient  to  contrive,  and  power  sufficient  to  execute,  whatever  it 
dictates,  co-existing  in  the  same  Mind,  all  its  dictates  will  of 
course  be  accomplished.  The  good,  therefore,  in  which  infinite 
benevolence  delights,  was  originally  chosen,  has  been  actually 
begun,  is  uninterruptedly  pursued,  and  will  be  absolutely  com- 
pleted. 

2dly.  For  the  accomplishment  of  this  end,  he  has  created  innume- 
rable Creatures,  capable  of  voluntarily  co-operating  with  him  in  this 
great  design. 

Angels  and  men,  and  probably  many  other  beings,  are  formed 
in  the  image  of  God ;  and,  like  him,  are  possessed  of  the  three 
great  powers  of  understanding,  will,  and  motivity.  They  are, 
therefore,  capable,  not  only  of  being  passive  subjects,  on  which 
the  glory  of  God  can  be  displayed,  and  discerned ;  but  of  being 
also  Agents,  by  whom  his  glory  may  be  perceived,  loved,  enjoyed, 
and  voluntarily  promoted.  The  end,  therefore,  for  which  these 
beings  were  made,  though  generally  the  same  with  that  for  which 
inferior  creatures  were  created,  is  essentially  different,  as  to  the  man- 
ner in  which  it  is  to  be  accomplished  by  them.  Inferior  creatures, 


SER.  XXV.]  THE  CHIEF  END  OF  MAN.  385 

such  as  exist  in  the  mineral,  vegetable,  and  animal  kingdoms,  are 
means  of  the  glory  of  God,  merely  as  it  is  displayed  in  their  na- 
ture, structure,  and  uses ;  while  they,  at  the  same  time,  are  per- 
fectly unconscious  of  being  such  means,  and  perfectly  inactive 
towards  promoting  it:  contributing  to  it  merely  as  passive  effects; 
just  as  a  watch  is  a  medium  of  displaying  the  skill  of  the  maker. 
Intelligent  beings,  on  the  other  hand,  being  possessed  of  active 
powers,  are  not  only  such  displays  of  the  divine  glory  in  their  na- 
ture and  structure :  but  are  able,  also,  to  discern,  so  far  as  their 
powers  extend,  the  desirableness  of  the  divine  glory,  to  choose  it 
as  the  supreme  object  of  all  their  designs  and  efforts,  and  to  conse- 
crate to  the  promotion  of  it,  all  their  labours,  throughout  eternity. 
Such  creatures,  are  of  course  capable  of  glorifying  God  in  a  two- 
fold manner ;  viz.  by  the  elevated  and  important  endowments,  of 
which  they  are  possessed,  and  in  the  voluntary  exertion  of  their 
active  powers  towards  the  accomplishment  of  the  same  end.  Thus 
they  are  far  more  noble,  exalted,  and  estimable,  in  the  eye  of  God, 
than  any  other  creatures. 

3dly.  God  only  can  direct  all  things  to  the,  accomplishment  of  this 
illustrious  end. 

That  there  is  a  possible  good,  capable  of  involving  all,  which 
upon  the  whole  is  good  and  desirable;  that  immensity  furnishes 
sufficient  room,  and  eternity  a  sufficient  duration,  for  its  accom- 
plishment ;  that  God  in  his  Omniscience  comprehends  this  system, 
by  his  Omnipotence  is  able,  and  by  his  Goodness,  or  Benevolence, 
is  disposed,  to  bring  it  into  existence  ;  and  that  consequently  he 
has  begun,  and  will  accomplish  it ;  are,  unless  I  am  deceived, 
truths  too  clear  to  be  rationally  doubted.  I  shall,  at  this  time, 
take  them,  therefore,  for  granted. 

But  nothing  is  more  plain,  than  that  God  only  could  originally 
have  devised  such  a  system :  all  other  minds  being,  without  a 
question,  infinitely  too  limited  for  such  a  work.  The  beings  and 
events,  which  it  demands  and  contains,  are  innumerable  and 
endlessly  diversified ;  and  one  of  them  is  far  too  difficult  a  contri- 
vance to  have  been  formed  by  any  mind,  less  than  Omniscient. 

As  God  only  could  have  devised  this  immense  and  glorious  sys- 
tem at  first ;  so  none  but  God  is,  at  the  present  or  any  other  period 
of  its  existence,  possessed  of  sufficient  Wisdom  to  direct  the  innu- 
merable parts  of  the  vast  machine,  and  their  innumerable  opera- 
tions, to  this  great  end.  All  the  parts,  and  all  their  operations, 
are  absolutely  necessary  to  its  perfect  accomplishment.  The 
failure  of  either,  even  in  a  single  instance,  would  be  a  defect ;  and 
a  defect  attended  with  an  importance,  inconceivable  by  any  mind, 
but  His.  The  mischiefs,  which  would  flow  from  such  a  defect  in 
the  progress  of  eternity,  can  be  comprehended  by  no  finite  under- 
standing. Accordingly  he'  has  informed  us,  that  the  least  event 
does  not  come  to  pass ;  that  a  sparrow  does  not  fall  to  the  ground , 
that  a  hair  does  not  fall  from  our  heads ;  without  his  direction. 
I.  49 


THE  CHIEF  END  OF  MAN.  [SER.  XXV 

How  evident  is  it  then,  that  the  management  of  the  whole  system 
demands  his  constant  oversight,  and  control. 

At  the  same  time,  his  Power,  as  every  man  will  readily  acknow- 
ledge, is  at  least  equally  necessary  for  this  purpose.  The  hand, 
which  has  ever  rolled  through  the  Universe  the  worlds  of  which  it 
is  composed,  must  still  continue  to  roll  them.  The  power,  by 
which  seasons  revolve ;  days  and  nights  return  ;  light,  and  warmth, 
and  rains  descend ;  vegetation  springs ;  animal  and  rational  energy 
is  quickened;  the  sunshine  of  Intelligence,  and  the  flame  of  Virtue, 
are  lighted  up ;  by  which  the  wheels  of  the  universe  were  set  in 
motion ;  and  the  regions  of  immensity  and  eternity  peopled  with 
being ;  must  still  continue  its  unremitted  exertions,  or  the  whole 
system  would  dissolve,  and  crumble  into  ruin. 

Nor  is  the  divine  Benevolence  less  absolutely  necessary  for  the 
same  end.  No  finite  good-will  is  sufficiently  vast,  sufficiently  inva- 
riable, so  superior  to  prejudice  and  provocation,  so  unassailable 
.by. temptation,  so  incapable  of  Aveariness,  so  unsusceptible  of  decay, 
as  to  be  safely  trusted  with  the  ultimate  conduct  of  so  numerous, 
varying,  and  important  interests. 

Thus  it  is  evident,  that  unless  God  devise,  direct,  and  control, 
or,  in  a  single  word,  manage  with  his  power,  wisdom,  and  good- 
ness, the  vast  machine  of  the  universe  ;  the  great  and  divine  pur- 
pose, for  which  it  was  formed,  can  never  be  accomplished.  This 
immense  good,  therefore,  infinitely  desirable  to  the  eye  of  wisdom 
and  goodness,  and  involving  in  itself  all  that  is  desirable,  must 
otherwise  fail  of  course ;  and  nothing  be  left  in  its  place,  but  deso- 
lation and  ruin. 

4th]y«.  Unless  Intelligent  beings  voluntarily  co-operate  with  God 
in  promoting  this  great  end,  it  can  never  be  accomplished. 

This  truth  is  easily  evinced.  God  has  assigned  to  Intelligent 
beings  their  voluntary  co-operation  with  him,  as  a  part,  and  a  pri- 
mary part,  of  the  end  itself.  There  is  in  such  beings  no  other  vir- 
tue, beside  this  voluntary  co-operation.  But  the  virtue  of  Intelli- 
gent creatures  is,  beyond  all  comparison,  far  the  most  important 
part  of  the  whole  end  of  Creation  and  Providence  ;  the  chief  con- 
stituent of  the  divine  glory  ;  and  the  chief  object  of  the  divine  com- 
placency in  created  existence.  At  the  same  time,  it  is,  under  God, 
the  supreme  and  indispensable  source  of  all  that  happiness,  which 
they  were  intended  to  enjoy  throughout  eternity.  It  is  evident, 
therefore,  that  unless  Intelligent  creatures  thus  co-operate  with 
their  Creator ;  the  end  of  their  existence,  and  that  of  all  things, 
can  never  be  accomplished. 

It  may,  perhaps,  be  objected  here,  that  this  doctrine  makes  God 
dependent  on  his  creatures  for  the  execution  of  his  pleasure.  This 
objection  has,  at  least  in  my  opinion,  extensively  deceived  and  mis- 
guided Christians ;  and  among  them,  not  a  small  number  of  divines. 
I  have  heretofore  obviated  it  on  a  different  occasion ;  but  it  may  be 
useful  to  consider  it  again. 


SER  XXV.]  THE  CHIEF  END  OF  MAN.  337 

The  Independence  of  God  does  not  at  all  consist  in  the  fact,  that 
creatures  are  unnecessary  to  his  purposes  ;  for  by  making  them,  he 
has  shown  us,  that  they  were  thus  necessary ;  nor  in  the  fact,  that 
his  happiness  would  have  been  equally  perfect,  if  he  had  never  begun 
the  works  of  Creation  and  Providence  ;  for  the  Scriptures  inform 
us,  that  the  Lord  shall  rejoice  in  all  his  works.  But,  if  he  had  form- 
ed no  works,  this  part  of  his  joy  would  have  had  no  existence : 
and  therefore  his  happiness  would  have  been  just  so  far  incomplete. 
The  independence  of  God  consists  in  his  absolute  sufficiency  for 
the  accomplishment  of  all  his  purposes  j  and  in  the  absolute  certain- 
ty, which  that  sufficiency  furnishes,  that  all  his  purposes  will  be  ac- 
complished. So  long  as  these  remain,  he  cannot  but  be  absolutely 
Independent.  The  necessity  of  the  existence,  and  voluntary  co- 
operation, of  Intelligent  creatures  to  the  purposes  of  God,  affects 
not,  therefore,  his  independence,  in  any  manner  whatever.  On  the 
contrary,  it  is  a  part,  and  a  most  important  part,  of  those  very  works 
of  God,  which  he  has  chosen  and  brought  into  existence,  in  which 
he  rejoices,  and  will  for  ever  rejoice. 

It  may  be  further  objected,  that  many  Intelligent  beings  do  not 
thus  co-operate  with  their  Maker ;  and  that,  therefore,  he  will,  thus 
far,  be  disappointed,  as  to  the  accomplishment  of  his  designs.  If  this 
should  be  seriously  said,  I  would  refer  the  objector,  for  an  answer, 
to  the  case  of  Joseph's  brethren,  together  with  his  Comment  upon 
their  conduct :  Ye  meant  it  for  evil ;  but  God  meant  it  for  good. 
From  this  case,  as  well  as  that  of  the  Assyrian  Monarch,  as  ex- 
plained by  God  himself,  Isaiah  x.  5,  to  the  end  of  the  eleventh 
Chapter,  and  from  many  others,  recorded  in  the  Scriptures,  the  ob-. 
jector  may  learn,  that  evil  beings  by  their  disobedience  as  truly 
accomplish  the  divine  purposes,  as  good  beings  by  their  obedi- 
ence ;  and  that,  notwithstanding  all  their  opposition,  he  will  bring 
good  out  of  the  evil  which  they  design  ;  that  still  his  counsel  mill 
stand,  and  he  will  do  all  his  pleasure.  But  his  pleasure  would  not 
be  done,  and  his  glory  would  not  be  displayed,  in  the  same  per* 
feet  manner,  if  no  Intelligent  creatures  were  to  obey  him  by  volun- 
tarily co-operating  with  him  in  his  designs.  In  this  case,  the  whole 
face  of  the  universe  would  be  changed,  and  a  new,  gloomy,  and 
distressing  aspect  be  spread  over  the  system  of  Creation  and  Pro- 
vidence. 

5thly.  Intelligent  creatures  cannot  thus  co-operate  with  the  designs 
of  God,  but  by  conforming  to  his  direction. 

The  coincidence  of  the  heart  with  the  general  purpose  of  God, 
is  undoubtedly  the  prime  constituent  of  their  obedience,  or  co-ope- 
ration. But  this  is  far  from  being  all,  that  is  necessary.  As  none, 
but  God,  can  know,  or  direct,  the  things  which  are  to  be  done ;  so 
it  is  evident,  that  his  Intelligent  creatures,  in  order  to  the  promo- 
tion of  his  designs,  must  coincide  with  his  directions.  It  has  been 
already  observed,  that  they  cannot  direct  themselves  ;  and  that  .he 
alone  can  direct  them.  As  every  part  of  his  designs  is  necessary 


388  THE  CHIEF  END  OF  MAN.  [SER.  XXV 

to  their  perfection;  so  it  is  plain,  that^e,  who  alone  knows  what  is 
necessary,  should  universally  direct  the  conduct  of  them,  who  do 
not.  All  their  thoughts,  desires,  designs,  and  labours,  must,  there- 
fore, be  guided  by  him  ;  and  with  an  implicit  confidence  in  his  wis- 
dom and  rectitude,  be  entirely  conformed  to  whatever  he  pre- 
scribes. To  his  direction,  the  heart  must  implicitly  conform  itself, 
as  well  as  to  his  general  will ;  and  be  disposed  not  only  to  glorify 
him,  but  also  to  glorify  him  in  exactly  that  manner,  which  he  is 
pleased  to  point  out.  Unless  this  manner  be  pursued  ;  the  object 
itself  must  eventually  fail  of  its  perfect  accomplishment. 

6thly.  In  such  a  conformity  of  heart,  and  of  effort,  consists  all 
the  worth,  and  all  the  happiness  of  Rational  creatures. 

God  is  the  source,  and  sum,  of  all  good,  both  moral  and  natural. 
To  know  and  love  him,  is  to  know  and  love,  in  a  sense,  all  that  is 
excellent,  great,  and  lovely.  To  serve  him,  is  to  do  all  that  is 
amiable  or  desirable,  all  that  is  good  or  honourable,  all  that  is 
pleasing  to  God  or  profitable  to  his  rational  creatures.  True 
happiness,  and  true  worth,  are  attained  in  the  same  manner,  and 
by  the  same  conduct.  It  is  more  blessed,  says  our  Saviour,  to  give, 
than  to  receive.  It  is  not  merely  more  amply  rewarded  by  God, 
but  more  happy  in  itself;  necessarily,  and  in  the  nature  of  things, 
more  happy.  In  other  words,  to  do  good  is  a  more  happy  condi- 
tion of  being,  than  to  receive  good.  But  all  worth  consists  in  do- 
ing good,  and  in  the  disposition  by  which  it  is  done.  In  this  course 
of  conduct,  therefore,  both  happiness  and  worth  are  found  with  the 
highest  certainty,  and  in  the  greatest  degree  ;  or,  in  better  lan- 
guage, both  are  found  here  only.  But  doing  good  and  glorifying 
God,  are  convertible  phrases ;  denoting  exactly  the  same  thing, 
with  one  trifling  exception  : '  viz.  that  the  former  is  sometimes  used 
in  a  sense  less  extensive,  than  that  which  is  commonly  attached 
to  the  latter. 

It  is  further  to  be  observed,  that  in  glorifying  God,  the  mind  is 
engrossed  by  an  object,  which  knows  no  limit,  and  in  which,  there- 
fore, its  efforts  may  be  for  ever  repeated,  enlarged,  and  exalted. 
No  law,  nor  consideration,  demands,  that  it  should  limit  its  views, 
desires,  or  labours.  Excess,  here,  is  impossible.  Approved  al- 
way  by  itself,  and  by  its  Maker,  the  more,  the  greater  its  efforts 
are,  it  sees  no  bound  set  to  them,  except  by  its  capacity. 

Beyond  this,  as  doing  good  is  the  entire  employment  of  every 
rational  being,  whose  heart,  and  labours,  are  thus  conformed  to  the 
pleasure  of  his  Maker,  the  good,  actually  done,  cannot  fail,  in  the 
progress  of  the  system,  of  becoming  immensely  great.  Where  the 
joint  labours  of  any  society  are  directed  solely  to  the  purpose  of 
producing  happiness,  these  labours,  if  wisely  directed,  must  of 
course  furnish  happiness,  proportioned  to  their  extent,  energy,  and 
duration.  In  the  divine  kingdom,  a  society,  greater  than  the  humaii 
mind  can  estimate,  all  the  members  of  which  direct  their  labours 
by  the  unerring  wisdom  of  God,  contributing  its  united  efforts 


SER.  XXV.]  THE  CHIEF  END  OF  MAN.  339 

throughout  eternity  to  the  mere  production  of  happiness,  must  ef- 
fectuate this  glorious  object  in  a  degree,  transcending  the  compre- 
hension of  every  mind,  except  the  Omniscient.  These  eiforts,  it 
is  to  be  remembered,  are  afl  made  in  circumstances  the  most  au- 
spicious, and  with  provision  the  most  ample,  for  the  great  end  of 
effectuating  happiness.  Happiness  is  the  end  of  the  whole  system. 
The  circumstances,  and  the  means,  by  which  it  is  to  be-  produced, 
were  devised  by  the  Omniscience  of  God ;  and  are  better  suited 
to  the  end,  than  any  other,  which  Omniscience  could  devise. 

At  the  same  time,  this  good  is  enjoyed  in  a  manner  wholly  pecu- 
liar. The  excellent  and  disinterested  spirit,  which  is  thus  em- 
ployed in  promoting  the  design  of  God,  in  the  formation  of  the  uni- 
verse ;  the  manifestation  of  Bis  own  glory  in  the  accomplishment 
of  the  supreme  good  of  his  creatures;  rejoices  of  necessity  in  all 
the  happiness  which  is  produced  in  other  individuals,  as  in  its  own ; 
and  in  that  of  the  vast  whole,  with  an  ecstasy  supereminent,  and  in- 
capable of  limitation.  Thus  both  the  spirit,  which  produces,  and 
the  spirit  which  enjoys,  contribute,  each  in  its  own  way,  to  the 
eventuation  of  more  happiness,  than  can  be  originated  by  any 
other  cause,  or  enjoyed  in  any  other  manner. 

All  this,  however,  is  only  the  one,  combined,  immense,  and  divine 
effect  of  Infinite  wisdom,  power,  and  goodness.  God  is  the  original 
and  glorious  cause  of  all.  To  him,  therefore,  the  eye  instinctively 
looks,  as  the  ocean,  whence  all  these  innumerable,  and  perennial, 
streams  of  enjoyment  flow,  and  into  which  they  return.  His  hand 
began,  and  will  for  ever  continue,  this  amazing  work ;  and  will  be 
seen,  daily,  and  more  and  more  clearly,  uniformly,  and  divinely,  in 
every  thing,  which  takes  place,  both  within  and  without  the  mind. 
Of  the  increase  of  His  government  and  their  peace;  of  the  splen 
dour  and  beneficence  of  his  administrations,  of  the  activity  of  their 
efforts,  and  the  intenseness  of  their  enjoyment ;  there  will  be  no 
end.  More  and  more  beautiful  and  lovely  in  his  sight,  more  and 
more  approximating  towards  his  sublime  perfection,  he  will  behold 
them  with  supreme. and  eternal  complacency;  will  look  with  an 
unclouded  smile  on  the  illustrious  work,  which  he  has  made ;  and 
with  the  voice  of  infinite  approbation  will  pronounce  it  very  good. 
Such  is  the  end,  which  God  proposed  in  the  creation  of  Man ; 
such  its  nature ;  and  such  its  propriety.  How  plainly  is  it  the  best 
and  most  glorious  end,  which  can  be  aimed  at  by  man  or  accom- 
plished by  his  Creator! 

From  this  fruitful  theme  many  more  important  and  practical  re- 
flections naturally  arise,  than  can  be  even  mentioned  at  the  pre- 
sent time.  It  will,  however,  be  highly  proper  to  suggest  a  few  of 
them ;  and  these  will  be  only  suggested.  In  the  contemplation  of 
this  subject,  we  can  hardly  fail  to  remark, 

1st.   The  pitiful  nature  of  the  ends  of  human  existence,  and  hu- 
man labour,  proposed  by  heathen  Philosophy,  and  modern  Infidelity. 
The  great  ends  of  our  being,  exhibited  by  heathen  philosophy, 


390  THE  CHIEF  END  OF  MAN.  [SER.  XXV 

w£re  the  gratification  of  pride,  the  establishment  of  apathy,  the 
acquisition  of  power,  wealth,  and  fame,  and  the  enjoyment  of  ani- 
mal pleasure.  All  these,  except  the  second,  are  the  ends,  pro- 
posed also  by  modern  Infidelity.  By  all  except  the  last,  they  la- 
boured to  convert  man  into  a  fiend ;  and  by  that,  to  change  him 
into  a  brute.  Barely  to  descend  from  the  divine  object,  which  is 
the  theme  of  this  discourse,  to  these  miserable  purposes,  is  to  fall 
from  heaven  to  earth. 

2dly.  It  is  plainly  impossible,  that  these  systems  should  guide  man 
to  his  best  good  ;  and,  therefore,  that  they  should  direct  his  moral 
conduct,  either  with  rectitude,  or  profit.  The  true  end  of  his  being, 
that  which  is  really  his  supreme  good,  they  knew  not;  and  there- 
fore could  not  point  it  out. 

3dly.  These  systems  are  hence  evidently  seen  to  be  false.  There 
is  a  real  supreme  good  to  man.  Truth  will  certainly  guide  us  to 
this  all-important  object.  But  none  of  these  philosophers  have 
guided  us  to  it.  On  the  contrary,  they  have  only  led  mankind 
away  from  it.  Their  systems,  therefore,  are  essentially  false. 

4thly.  We  see,  here,  the  benevolent  design  of  the  Scriptures.  The 
whole  design  of  the  Scriptures  is  to  teach  man  what  is  his  supreme 
good,  to  show  the  way,  in  which  he  may  attain  it,  and  to  require 
him  to  devote  his  efforts  to  the  attainment.  How  infinitely  supe- 
rior are  they,  in  this  respect,  to  all  human  systems ! 

5thly.  The  Scriptures  are  fairly  presumed,  from  this  considera- 
tion, to  be  of  divine  origin.  They  alone  disclose  this  great  object 
to  mankind ;  and  in  this  respect,  differ  immensely  from  all  other 
writings.  Whence  this  difference  ?  How  can  it  be  explained,  bu* 
by  supposing  the  writers  of  them  to  have  been  inspired  ? 

6thly.      We  learn  hence  the  true  dignity  of  man. 

The  dignity  of  man  has  been  always  a  favourite  topic  of  his 
thoughts,  conversation,  and  writings.  When  he  looks  into  his  owr. 
bosom,  and  discerns  the  nature  and  extent  of  his  powers ;  or  casts 
his  eye  abroad,  and  beholds  what  he  has  done ;  it  is  not  strange, 
that  he  should  form  elevated  ideas  concerning  his  own  character 
and  destination.  Unhappily,  however,  he  has  always  formed,  when 
left  to  his  own  speculations,  erroneous  opinions  concerning  this 
subject ;  and  has  placed  his  dignity  in  things,  of  which  it  can  never 
be  constituted.  Personal  accomplishments,  brilliant  or  profound 
talents,  extensive  acquisitions  of  learning  and  science,  ingenious 
inventions  or  improvements  of  art,  bold  achievements,  and  heroic 
exploits,  have  ever  been  the  objects,  in  which  he  has  supposed  his 
dignity  to  consist,  and  of  which  he  has  ever  been  inclined  to  boast. 
Some  of  these  are,  indeed,  both  desirable  and  commendable  ;  but 
all  of  them,  by  themselves,  are  utterly  insufficient  to  constitute  real 
dignity.  This  is  found  in  the  mind  only.  Intelligence  is  neces- 
sary to  it;  but  of  intelligence  alone  it  cannot  be  constituted.  Its 
real  seat  is  in  the  disposition.  Virtue,  moral  excellence,  the  beauty 
and  loveliness  of  the  mind,  is  the  real  and  only  dignity  of  an  Intel- 


SER.  XXV.]         THE  CHIEF  END  OF  MAN.  39  j 

ligent  being.  To  devote  all  the  faculties  and  labours  to  the  glory 
of  the  Creator,  in  the  pursuit  of  the  supreme  good  of  the  universe, 
is  the  true  worth,  honour,  and  glory,  of  every  Intelligent  creature : 
Tind,  compared  with  it,  all  things  else,  of  which  we  are  capable, 
are  nothing,  less  than  nothing,  and  vanity. 

7thly.  We  cannot  but  see  in  these  considerations,  the  obligation, 
which  we  are  under  to  devote  all  our  faculties  and  labours  to  the  pro- 
motion of  this  end.  This  observation  needs  no  comment. 

8thly.  We  also  see,  here,  in  a  clear  light,  the  necessity  of  Regene- 
ration. 

The  native  disposition  of  man,  is  opposed  to  the  end  of  his  be- 
ing. This  disposition  nothing  has  ever  changed  essentially,  ex- 
cept the  power  of  the  Spirit  of  truth.  As  necessary,  therefore,  as 
it  is,  that  Man  should  answer  the  end  of  his  creation,  so  necessary 
is  it,  that  he  should  become  the  subject  of  this  change  in  his  moraf 
character. 

9thly.  We  discern  in  this  subject  the  transcendent  Excellence  and 
Glory  of  God. 

All  things  display  the  glory  of  God ;  but  some  display  it  much 
more  than  others.     In  the  scheme  of  creation,   which  has  been 
now  discussed,  there  is  a  splendour,  wholly  peculiar,  attributed  to 
JEHOVAH.     In  the  end,  proposed  by  Intelligent  Beings  in  their  de- 
signs, and  displayed  in  their  conduct,  their  proper  character  is 
especially  manifested.     The  end,  proposed  by  God,  and  displayed 
in  his  works  of  creation  and  providence,  is  unquestionably  the  no- 
blest and  most  important  of  all  possible  ends,  and  the  strongest 
proof  of  the  best  of  all  possible  characters.    It  is  the  most  finished, 
and  the  most  ample,  manifestation,  of  all  that  is  great,  exalted, 
lovely,  and  divine.     Out  of  it,  springs  created  Intelligence,  virtue, 
and  enjoyment,  enlarged,  refined,  and  brightened,  for  ever.     Hea- 
ven and  its  immortal  glory  are  its  fruits ;  Angels,  and  the  Spirits  of 
just  men  made  perfect,  are  its  offspring.     The  Sun  of  Righteous- 
ness here  rises  on  the  astonished  sight,  without  a  cloud,  and  shines 
with  the  clear  effulgence  of  eternal  day.     In  the  future  world,  that 
Sun  shall  no  more  go  down,  neither  shall  that  Glory  withdraw  itself; 
but  with  a  presence  ever  enjoyed,  a  lustre  ever  increasing,  shall 
enlighten,  warm,  and  quicken,  the  universe  of  virtuous  minds  with 
one  unceasing  day,  one  everlasting  spring ;  while  all  that  is  beauti- 
ful, fragrant,  and  delightful,  lovely  in  the  eye  of  God,  and  a  resem- 
blance of  his  transcendent  perfection,  shall  rise,  and  bloom,  and 
flourish,  beneath  the  Life-giving  influence,  for  ever  and  ever.  Amen. 


PROVIDENCE. THE  PROBATION  OF  MAN. 


GENESIS  ii.  15 — 17 And  the  Lord  God  took  the  man,  and  put  him  into  the  garden 

of  Eden,  to  dress  it,  and  to  keep  it.  And  the  Lord  God  commanded  the  man,  say- 
ing, Of  every  tree  of  the  garden  thou  mayest  freely  eat ;  But  of  the  tree  of  the 
knowledge  of  good  and  evil  thou  shall  not  eat  of  it :  for  in  the  day  that  thou 
eatest  thereof,  thou  shalt  surely  die. 

IN  several  preceding  sermons,  I  have  considered  the  work  of 
Creation  ;  including  the  heavens  and  the  earth,  their  inhabitants  and 
their  furniture.  The  next  subject  in  a  theological  system,  is  the 
Work  of  Providence. 

From  the  text,  which  is  an  account  of  the  first  act  of  Providence 
towards  mankind,  we  learn  the  following  things : 

I.  That  the  Providence  of  God  towards  man  began  immediately 
after  he  was  created. 

In  the  great  and  wonderful  work  of  Creation,  provision  was  effect- 
ually made  for  the  production,  subsistence,  and  comfort,  of  such 
beings,  as  were  afterwards  to  exist  in  this  world.  By  this  ob- 
servation, I  do  not  intend  absolutely,  that  no  being  has  been,  in  the 
strict  sense,  created  since  the  conclusion  of  the  period,  in  which 
the  Scriptures  exhibit  this  work  as  having  been  accomplished. 
Whether  this  has,  or  has  not,  in  the  strict  sense,  been  the  fact,  is 
not  material  to  the  present  design.  I  intend,  in  the  Scriptural  lan- 
guage, that  the  heavens  and  the  earth  were  finished,  and  all  the  host 
of  them.  The  beings,  which,  during  succeeding  ages,  were  to  ex- 
ist in  this  world,  whether  in  the  rational,  animal,  or  vegetable, 
kingdoms,  were  all,  together  with  the  changes  in  the  mineral  or  in- 
animate kingdom,  to  be  produced  by  the  instrumentality  of  second- 
ary causes.  As  man  was  the  last  creature,  which  was  made ; 
when  he  was  formed,  the  work  of  Creation  was  finished.  From 
this  time,  that  superintending  and  controlling  agency  of  God,  com- 
monly called  Providence,  commenced ;  and  has  ever  since  been 
unceasingly  extended  over  all  the  works  of  his  hands. 

The  Providence  of  God  is  two-fold ;  ordinary  and  miraculous. 
Miraculous  Providence,  is  an  immediate  agency  of  God  in  the  pro- 
duction of  events,  adopted,  at  times,  to  accomplish  certain  ends,  which 
would  be  less  advantageously  accomplished  in  any  other  manner. 
The  ordinary  Providence  of  God  is  an  agency,  directing  the  several 
creatures,  which  he  has  made,  to  the  several  purposes,  for  zchich  they 
were  made  ;  and  conducted  according  to  certain  rules,  which  he  has 
been  pleased  to  establish,  and  which  are  commonly,  although  impro- 
perly enough,  called  Laws  of  nature.  In  the  Scriptures,  with  much 


SER.XXVI.J  THE  PROBATION  OF  MAN.  393. 

more  propriety  as  well  as  beauty,  they  are  termed  Ordinances  of 
Heaven.  In  the  succession  of  things,  according  to  these  ordinances, 
the  power,  wisdom,  and  goodness  of  God,  are  gloriously  manifested 
in  a  series  of  events,  beautiful  and  harmonious,  wonderful  and 
sublime,  beyond  any  limit,  assignable  by  the  thoughts  of  man. 

Before  the  Apostacy,  these  laws,  and  their  effects,  were,  beyond 
a  doubt,  exceedingly  different  from  those,  which  prevail  at  the  pre- 
sent time.  Man  was  then  immortal,  holy,  and  happy ;  and  was 
destined  to  breathe  in  air,  to  feed  on  fruits,  and  to  pursue  employ- 
ments, suited  to  the  perpetuation  of  this  delightful  state.  The 
world  was  beautiful  and  pleasant.  All  things  were  peaceful,  friend- 
ly, and  means  of  unceasing  and  undisturbed  enjoyment.  The 
sources  of  pain,  hunger,  and  thirst,  of  disquiet,  disease,  and  death, 
were  unopened,  and  unknown.  To  a  single  end,  was  directed  the 
whole  energy  of  nature  ;  and  that  end  was  the  immediate  good  of 
man. 

After  the  apostacy,  a  state  of  things  began,  which  was  in  many 
respects  new  ;  a  state  suited  to  fallen  beings,  who  were  to  live  un- 
der many  manifestations  of  the  divine  wrath  against  sin  ;  and  who 
in  the  end  were  to  die,  and  thus  cease  from  all  future  connexion 
with  the  place  of  their  former  -residence. 

After  the  Deluge,  the  state  of  the  world  appears  to  have  been 
still  further  changed.  More,  and  more  painful  proofs  of  the  anger 
of  God  against  Sin,  were  introduced  into  the  system.  Life,  with- 
in a  little  time,  was  shortened  from  one  thousand  years  to  seventy. 
Labour,  sorrow,  and  disease,  were  greatly  enhanced.  The  bloom 
of  immortality,  already  deeply  faded,  now  withered  away.  Food, 
together  with  the  whole  train  of  necessaries,  lost  its  power  of  pro- 
longing life ;  sickliness  overspread  the  vegetable  kingdom ;  sterms 
convulsed  the  air  and  the  ocean ;  earthquakes  and  volcanoes  shook 
the  land ;  and  decay  and  disorder  impaired  the  whole  face  of  the 
system. 

II.  We  learn  also,  that  man,  immediately  after  his  creation,  was 
placed  in  a  state  of  active  employment. 

The  text  declares,  that  the  Lord  God  took  the  man,  and  put  him 
in  the  garden  of  Eden  to  dress  it,  and  to  keep  it.  Activity  of  body, 
and  of  mind,  is  the  sole  means  of  doing  good,  and  of  glorifying 
God ;  and  is,  therefore,  indispensable  to  the  end,  for  which  Intelli- 
gent beings  were  created.  Hence  man,  like  the  Angels,  was  des- 
tined to  be  active  ;  and  was  directed'  to  industrious  business,  im- 
mediately after  he  was  brought  into  the  world. 

III.  That  he  was,  at  the  same  time,  placed  in  a  state  of  Trial. 

By  this  I  intend,  that  he  was  put  into  such  a  condition,  as  to  show 
whether  he  would  obey,  or  disobey,  his  Maker.  The  rectitude 
and  reasonableness  of  this  dispensation  are  easily  evinced. 

Man,  as  I  flatter  myself  has  been  heretofore  proved,  was  created 
a  moral  Agent,  possessed  of  understanding  and  will,  and  therefore 
free,  and  capable  of  obeying.  Of  course,  inability  to  obey  could 

VOL.  I.  50 


394  THE  PROBATION  OF  MAN  [SER.  XXVI. 

not  be  pleaded  by  him,  as  a  reason  why  he  should  be  exempted 
from  obedience. 

At  the  same  time,  his  Creator  had  an  entire  and  indisputable 
right  to  his  services.  No  property  is  so  high,  or  so  perfect,  as  that 
which  the  Creator  has  in  the  thing  created ;  and  no  right  so  com- 
plete, as  that  which  arises  out  of  this  property.  God,  therefore, 
having  created  man,  had  the  most  perfect  property  in  him  and  the 
most  perfect  right  to  dispose  of  him  according  to  his  own  righteous 
pleasure. 

God,  also,  being  possessed  of  infinite  greatness  and  excellence, 
is  infinitely  deserving  of  the  supreme  love,  reverence,  and  obe- 
dience of  man. 

To  serve,  love,  and  honour  God,  is  the  most  rational,  and  desira- 
ble employment,  which  is  possible.  It  was,  therefore,  man's  high- 
est interest,  as  well  as  indispensable  duty,  to  obey.  In  no  other 
manner,  could  he  be  either  virtuous  or  happy.  Of  course,  it  may 
with  the  utmost  reverence  and  propriety  be  concluded,  that  God 
would  not  have  acted  in  a  manner,  conformable  to  perfect  recti- 
tude, if  he  had  not  required  obedience  from  all  his  rational  crea- 
tures :  since  they  could  neither  do,  nor  enjoy,  the  good,  of  which 
they  were  made  capable,  in  any  other  manner. 

IV.  That  the  situation,  in  which  man  was  placed,  furnished  him 
with  eminent  Inducements,  and  Ad-vantages,  to  obey. 

The  truth  of  this  proposition  will,  I  think,  appear  evident  from 
the  following  particulars. 

1st.  Man  was  created  holy,  without  any  mixture  of  sinful  affec- 
tions. 

This  needs  no  proof,  because  it  will  be  generally  acknowledged, 
and  because  it  has  already  been  sufficiently  proved  in  a  former 
discourse.  His  understanding  admitted  truth  without  prejudice, 
and  without  any  necessary  error,  except  such  as  proceeded  from 
mere  ignorance.  He  did  not  know  all  things ;  but  those,  which  he 
knew,  he  knew  truly,  or  as  they  really  existed.  His  will  also  was 
perfectly  conformed  to  the  dictates  of  his  understanding. 

2dly.  He  was  placed  in  a  situation,  in  which  eternal  things  were 
most  favourable  to  his  obedience. 

His  habitation  was  delightful,  and  only  delightful.  Plenty,  ease, 
and  peace,  fragrance,  beauty,  and  joy,  sprang  up  spontaneously 
around  him;  and  accompaniedhirn  whithersoever  he  went.  He  was 
the  lord  and  proprietor  of  a  world ;  and  that  world  was  an  Eden ;  a 
paradise  of  improvement  and  pleasure. 

His  employments  were  all  innocent,  virtuous,  and  delightful.  In 
the  happy  and  unlaborious  agriculture,  to  which  he  was  summon- 
ed, he  found  business  congenial  to  his  nature,  powers,  and  wishes. 
Every  thing  flourished  under  his  hand ;  and  furnished  him  the  pe- 
culiar pleasure  of  seeing  his  efforts  contribute  to  his  own  enjoy- 
ment, and  to  the  beauty  and  perfection  of  the  objects,  by  which  he 
was  surrounded.  He  felt,  that  he  was  useful ;  that  he  was  employ- 


SER.  XXVI.]  THE  PROBATION  OF  MAN.  395 

ed  in  a  manner  chosen  by  his  Maker ;  and  that  he  therefore  pleased, 
and  obeyed  Him  ;  while  he  also  daily  contributed  to  the  advance- 
ment of  his  own  happiness.  This  consciousness,  united  with  an 
employment  of  the  same  general  nature,  is  probably  necessary  to 
all  extensive  and  permanent  good. 

All  things,  also,  daily  manifested  to  him  the  presence  of  God  ; 
and  exhibited  this  glorious  Being  only  as  great,  wise,  and  good  ; 
reminding  him  unceasingly  of  the  Benefactor,  to  whom  alone  he 
was  indebted,  and  of  the  immense  extent  of  the  obligations,  under 
which  he  was  laid  by  the  overflowing  kindness  of  this  benefactor. 
Thus  every  thing  with  a  continual  voice  called  on  him  to  persist  in 
his  obedience,  and  in  this  manner  to  preserve  the  happiness,  which 
it  insured. 

3dly.  God  immediately  revealed  himself  to  man  in  several  ways, 
which  are  recorded,  and  in  many  more,  which  are  necessarily  im- 
plied. 

God  taught  man  to  dress  the  garden  of  Eden;  or,  in  other  words, 
communicated  to  him  the  knowledge  of  an  agriculture,  suited  to 
the  nature  and  circumstances  of  the  spot,  in  which  he  was  placed. 
It  was  necessary  for  man  to  be  employed.  Idleness,  even  in  Para- 
dise, would,  not  improbably,  have  proved  fatal  to  his  innocence 
and  peace.  Equally  necessary  was  it,  that  the  nature  of  his  em- 
ployment should  be  revealed  to  him ;  the  manner,  in  which  it 
might  be  pursued  with  ease  to  himself ;  and  the  means,  by  which 
it  might  be  rendered  most  effectual  to  every  desirable  purpose. 
Without  such  a  revelation,  ages  must  in  all  probability  have  pass- 
ed away,  before  he  would  have  discovered  how  to  employ  himself 
with  either  convenience  or  profit. 

At  the  same  time,  God  revealed  himself  to  him  immediately  ;  and 
conversed  with  him  freely,  often,  and  familiarly  ;  directing  him  by 
an  audible  voice,  and  in  a  manner  wholly  intelligible,  to  whatever  his 
duty  required.  To  enable  him  to  derive  the  whole  benefit,  flow- 
ing from  such  communications,  God  endowed  him  immediately  with 
the  power  of  speech,  and  the  knowledge  of  language,  to  an  extensive 
degree.  This  is  clearly  evinced  by  the  fact,  that  he  was  able  to  un- 
derstand the  converse  of  God,  with  him,  exhibited  in  the  Scriptures 
as  carried  on  by  an  audible  voice,  and  significant  terms ;  of  the  same 
nature  with  those,  which  are  in  use  among  men.  It  is  proved,  also, 
by  the  fact,  that  our  first  parents  were  created  social  beings, 
and  made  to  be  helps  meet  for  each  other.  Without  speech,  we 
cannot  conceive  a  social  state  to  exist ;  nor  imagine  the  mutual  as- 
sistance, aimed  at  in  the  creation  of  the  first  pair,  to  be  in  any  pos- 
sible manner  accomplished.  Without  speech,  millions  crowded 
together,  would,  for  this  very  reason,  find  themselves  in  a  more 
perfect  solitude.  Without  speech,  mutually  understood,  mankind 
even  now  are  strangers  and  aliens  to  each  other ;  and  are  not  only 
unable,  and  uninclined  to  render  to  each  other  any  material  assist- 
ance, but  are  even  ready  mutually  to  suspect,  hate,  and  separate. 


39G  THE  PROBATION  OF  MAN.  [SER.  XXVI. 

Confidence  is  never  reposed ;  friendship  never  springs  up ;  where 
language  is  not  understood,  and  where  communications  are  not 
intelligibly,  and  definitely  made. 

It  is  further  proved,  by  the  record  of  the  fact  itself.  Mam,  im- 
mediately after  his  creation,  gave  names  to  every  beast  of  the  field, 
and  to  every  fowl  of  the  air ;  names  suited  to  their  respective  na- 
tures, and  conveyed  down,  as  their  appropriate  names,  to  his  pos- 
terity. He  also  named  Eve,  when  she  was  fivst  brought  to  him  ; 
and  assigned  his  reason  for  the  name,  which  he  had  chosen.  Both 
he  and  she,  also,  conversed  easily,  and  freely ;  as  appears  abun- 
dantly from  the  account,  given-  of  them,  notwithstanding  its  brevity. 

That  language  was  revealed  to  man  is,  as  an  abstract  proposi- 
tion, abundantly  proved  by  the  impossibility,  that  the  fact  can  have 
been  otherwise.  Without  society,  language  could  not  be  formed ; 
and  without  language,  society  could  not  commence. 

God  also  revealed  to  man,  in  direct  and  definite  terms,  his  whole 
duty  j  and  disclosed  to  him  the  law,  by  which  his  life  was  to  be 
governed.  With  the  same  clearness,  was  he  taught  the  rewards 
annexed  to  obedience,  and  the  punishments  due  to  disobedience. 
Of  this  truth  we  have  a  remarkable  exemplification  in  the  text ; 
where  we  are  presented  with  one  of  the  principal  rules,  given  to 
our  first  parents  for  the  regulation  of  their  conduct.  Man,  there- 
fore, was  not  left  to  find  out  either  his  duty,  or  his  danger,  by  the 
critical  and  doubtful  decision  of  slow  discovery,  and  distant  infer- 
ence ;  but  received  the  knowledge  of  both  in  the  same  plain  and 
certain  manner,  in  which  children  are  taught  obedience  by  pa- 
rental instruction. 

4thly.  The  immediate  means  of  trial  were  reasonably,  and  bene- 
volently selected. 

In  the  garden  of  Eden,  the  Lord  God  made  to  grow  every  tree, 
that  is  pleasant  to  the  sight,  and  good  for  food.  Man  lived  in  the 
midst  of  spontaneous  abundance.  The  palate  and  the  eye  were 
alike  gratified ;  and  the  wishes  seemed  to  have  nothing  left  to  ask. 
One  fruit  only  was  forbidden  ;  and  this  merely  for  the  purpose  of 
trying  his  fidelity.  Had  man  been  placed  in  hard  and  difficult  cir- 
cumstances, encircled  by  few  enjoyments,  exposed  to  great  tempt- 
ations, and  the  subject  of  much  ignorance  and  doubt  concerning 
his  duty  ;  he  would  still  have  been  indispensably  bound  to  obey. 
But  his  real  situation  was  the  reverse  of  all  this.  God  had  given 
to  him  with  the  bounty  of  a  God.  Nothing  was  denied,  which  was 
either  necessary  or  useful.  A  trifling  gratification  of  either  taste, 
or  curiosity,  was  the  utmost,  which  he  could  expect  from  disobedi- 
ence. The  continuance  of  all  his  enjoyments,  endless  life,  and  the 
favour  of  God,  whom  he  saw  both  able  and  inclined  to  bless  him, 
was  the  certain  reward  of  obedience.  No  situation  can  be  devised 
by  our  minds,  in  which  man  could  have  been  placed  more  favoura- 
bly for  persevering  in  his  duty.  All  motives,  which  we  should 
think  likely  to  influence,  urged  him  to  obey  ;  and  none,  of  this  de- 


SER.  XXVI.]  THE  PROBATION  OF  MAN.  397 

scription,  prompted  him  to  disobey.  The  motives  to  obedience, 
were  many;  and  in  their  moment  infinite  :  those  to  disobedience, 
were  few,  poor,  and  trifling. 

The  law,  under  which  our  first  parents  were  placed,  is  styled  in 
the  Scriptures,  the  first,  or  old,  Covenant ;  and  is  commonly  called 
by  divines,  the  covenant  of  works  ;  in  distinction  from  the  new  or 
second  covenant,  of  which  Christ  is  the  Mediator,  and  which  is 
called  the  covenant  of  grace.  A  covenant  of  .works  is  no  other 
than  a  law  requiring  obedience,  and  prohibiting  disobedience,  pro- 
mising a  reward  to  the  former,  and  threatening  punishment  to  the 
latter.  It  takes,  in  this  case,  the  name  of  a  covenant,  rather  than 
that  of  a  law,  (although  it  has  all  the  nature  and  sanctions  of  a 
law)  because  God  was  pleased  to  communicate  his  will  to  man  in 
the  form  of  a  covenant :  a  mode  gentle,  condescending,  and  highly 
expressive  of  the  divine  benignity. 

No  being,  already  sinful,  can  be  possibly  holden  guiltless  under 
such  a  covenant ;  or,  in  better  language,  when  tried  for  his  con- 
duct, be  justified.  His  former  crimes  render  it  impossible,  that  it 
should  become  a  covenant  of  life  to  him.  To  offer  the  conditions 
of  such  a  covenant  to  beings  of  this  character,  would  be  merely  to 
tantalize  them ;  since  by  the  very  terms  of  it  they  would  be  ori- 
ginally fixed  in  a  state  of  condemnation.  Accordingly,  when  God 
proposed  to  place  mankind,  anew,  in  a  state  of  probation,  he  set 
forth  Christ  as  a  propitiation  for  the  remission  of  sins,  already 
past ;  and  offered  *to  accept  of  his  obedience  in  their  stead,  as  the 
ground  of  their  justification. 

But  sinless  creatures  are,  with  perfect  and  obvious  propriety 
placed  under  such  a  covenant.  Their  character,  being  spotless 
is  such,  as  to  admit  of  their  justification  on  the  ground  of  their  own 
obedience.  If  that  obedience  should,  during  the  time  of  trial,  be 
perfect ;  their  justification  and  reward  must  follow,  of  course,  from 
the  conditions  of  the  law  itself;  and  no  atonement  could  be  neces- 
sary for  them.  Thus  the  holy  Angels  obeyed,  and  were  justified. 
Thus  Adam  would  have  been  justified,  had  he  continued  obedient. 
Thus,  also,  the  evil  Angels  fell,  and  were  condemned. 

V.  We  learn,  also,  that  the  obedience  of  Adam,  as  prescribed  by 
this  law,  was  concentered  in  a  single  point  ;  and  was  thus  rendered 
easy,  and,  so  far  as  might  be,  secure,  in  a  manner,  strongly  express- 
ive of  the  goodness  of  God. 

If  he  ate  not  of  the  forbidden  fruit ;  he  was  approved. 

I  do  not  intend,  that  he  was  not  required  to  obey  God  in  all 
things.  •  This,  unquestionably,  .was  demanded  of  him,  as  well  as 
of  every  other  creature  ;  and  was,  beyond  a  doubt,  his  indispen- 
sable duty.  But  I  mean,  that  God  absolutely  suspended  his  accept- 
ance, justification,  and  reward,  on  the  single  point  of  his  abstain- 
ing from  the  forbidden  fruit.  This  mode  of  dealing  with  Adam 
rendered  his  obedience  peculiarly  easy.  It  brought  the  duty, 
which  he  was  especially  required  to  perform,  up  to  his  view,  in  the 


398  THE  PROBATION  OF  MAN.  [SER.  XXVI 

most  distinct  manner  possible  ;  and  rendered  it  too  intelligible  to 
be  mistaken.  No  room  was  left  for  doubt,  or  debate.  The  object 
in  question  was  a  sensible  object,  perfectly  defined,  and  perfectly 
understood.  No  metaphysical  or  philosophical  discussion  was  de- 
manded, or  admitted.  No  uncertainty  existed,  as  to  the  degree,  in 
which  his  obedience  was  required.  He  was  left  at  no  loss  con- 
cerning the  time,  the  manner,  or  the  nature,  of  that  conduct,  which 
it  was  proper  for  him  to  observe.  He  knew  the  whole  extent  of 
what  was  commanded,  and  what  was  forbidden ;  and  therefore 
could  not  but  know  whether  he  obeyed,  or  disobeyed.  This 
knowledge,  always  of  high  importance,  was  especially  important 
to  him,  so  lately  brought  into  existence,  so  unversed  in  argumen- 
tation, acquainted  only  with  plain  facts,  and  under  the  guidance  of 
nothing,  but  mere  common  sense. 

Besides,  as  his  obedience  was  confined  to  a  single  point,  he  was 
taught,  and  enabled,  to  summon  all  his  watchfulness,  resolution, 
and  strength,  to  this  point  only  ;  to  keep  it  supremely  in  view  ; 
and  to  be  continually  guarded  against  every  thing,  which  might 
lead  him  to  transgress,  here.  In  making  this  the  medium  of  trial, 
God  secured  him,  of  course,  against  all  other  dangers ;  so  that  he 
was  left  at  full  leisure  to  watch  against  all  possible  temptations  to 
this  single  evil.  Were  an  earthly  parent  to  try  the  obedience  of  a 
child,  and  make  his  right  to  the  inheritance  of  an  estate  depend  on 
the  performance  of  his  filial  duty:  such  a  mode  of  trying  him 
would  be  thought  not  only  reasonable,  but  generous,  noble,  and 
strongly  indicative  of  parental  affection. 

VI.  We  learn  from  the  text,  that  the  rewards,  promised  to  him, 
were  infinitely  great,  and  furnished,  therefore,  an  infinite  motive  to 
obedience. 

That  Adam,  if  faithfully  obedient,  would  have  inherited  immor- 
tal life,  and  its  various  blessings,  is  evidently  involved  in  the  words 
of  the  law.     Jf  thou  eatest  thereof,  thon  shall  die.     If  thou  eatest 
not,  thou  shalt  not  die,  but  live  for  ever ;  is  the  necessary  counter- 
part; without  admitting  which,  the  threatening  expressed  would 
mean  nothing,  and  the  law  become  a  mere  nullity.     For,  in  this 
case,  his  situation,  whether  he  obeyed  or  disobeyed,  would  be  ex- 
actly the  same ;  and  he  would  be  left  without  a  single  motive  to 
obedience.     That  the  posterity  of  Adam  have  been  essentially  af- 
fected by  his  apostacy  is  not  often  denied  ;  and,  I  think,  cannot  be, 
with  even  the  appearance  of  reason.     As  I  propose  to  discuss  this 
subject  hereafter,  I  shall,  for  the  present,  take  this  point  for  grant- 
ed.    If  it  be  admitted ;  it  must  also  be  admitted,  that  they  would 
have  been  equally  interested  in  the  benefits,  which  would  have  re- 
sulted from  his  obedience  ;  and  would,  like  him,  have  lived  for  ever. 
After  the  Apostacy,  he  begat  a  son  in  his  own  moral  likeness  ;  sin- 
ful and  miserable,  like  himself.     Had  he  obeyed,  the  children,  be- 
gotten by  him,  would,  without  a  reasonable  doubt,  have  been  born 
in  his  likeness  also,  and  been  destined,  like  himself,  to  unceasing 


SER.  XXVI.]  THE  PROBATION  OF  MAN.  399 

holiness  and  immortal  life.  It  will  not  be  denied,  that  the  motives, 
here  presented  to  obedience,  were  in  themselves  of  infinite  magni- 
tude. They  were  also  motives,  coming  directly  to  his  heart;  af- 
fecting him,  as  far  as  might  be,  with  their  whole  importance ;  daily 
forced  upon  his  view ;  and  reasonably  expected,  if  any  thing  could 
be  expected,  to  prevail. 

VII.  We  learn,  that  motives  equally  powerful,  lent  their  whole 
force  to  deter  him  from  disobeying. 

The  reward  promised  was  immortal  life ;  the  punishment  threat- 
ened was,  I  apprehend,  eternal  death.  These  two  appear  to  be 
the  only  reward  and  punishment,  ultimately  promised  and  threat- 
ened, in  the  divine  law,  as  the  proper  retribution  of  obedience  and 
disobedience,  in  the  great  kingdom  of  JEHOVAH.  As  this  subject 
will  naturally  be  brought  up  to  view,  when  I  come  to  consider  the 
sentence,  pronounced  on  the  offenders  ;  I  shall  dismiss  it  for  the 
present.  What  motives  could  possibly  have  greater  influence  on 
a  thinking  mind,  than  these  ?  With  what  force,  especially,  must 
they  be  addressed  to  such  a  mind,  as  that  of  Adam;  unbiassed  by 
any  influence  of  sin,  loving  obedience  entirely,  accustomed  only  to 
happiness,  entitled  to  immortal  life,  and  yet  capable  of  losing  finally 
this  glorious  state  !  What  a  contrast  between  these  two  objects  : 
how  affecting,  how  amazing . 

REMARKS. 

From  these  summary  considerations  it  appears, 

1st.  That  God  acted,  in  establishing  the  probation  of  our  frst  pa- 
rents, not  only  justly,  but  kindly  and  bountifully. 

In  forming  our  own  estimate  of  this  subject,  we  are  prone  to 
consider  chiefly,  and  often  solely,  the  issue  of  their  trial ;  which  we 
cannot  but  acknowledge,  as  well  as  feel,  to  be,  in  the  most  striking 
point  of  view,  incomprehensibly  melancholy  and  dreadful.  In  this 
consideration,  also,  we  are  partial ;  as  being  deeply  interested 
judges ;  since  we  are  involved  in  the  calamities,  flowing  from  their 
transgression.  But  neither  of  these  things  ought  to  have  any  in- 
fluence on  our  judgment  concerning  this  subject.  We  ought  to 
inquire  only  concerning  the  circumstances,  in  which  they  were 
placed,  and  the  conditions  prescribed  to  them.  If  these  were  rea- 
sonable and  just ;  then  God  was  reasonable  and  just  in  prescribing 
them ;  and  that  they  were  so,  even  we  cannot  deny. 

That  it  is,  in  the  nature  of  the  case,  right  for  God  to  try  all  his 
Intelligent  creatures,  cannot,  I  think,  be  rationally  doubted ;  and 
that  the  trial  of  our  first  Parents  was  eminently  reasonable  in  all 
its  circumstances,  appears  to  rne  unquestionable. 

Their  situation  was  clearly  a  strong  proof  of  the  bounty  and 
kindness  of  their  Maker ;  and  was  composed  of  abundance,  peace, 
ease,  and  enjoyment,  and  attended  by  the  living  and  delightful 
hope  of  superior  good,  unceasingly  filling  their  continually  enlarg- 
ing faculties,  views,  and  desires.  It  was  necessary,  that  they 


400  THE  PROBATION  OF  MAN.  [SER.  XXVI. 

should  be  employed ;  and  their  employment  was  such,  as  ever 
since,  notwithstanding  the  toil  and  suffering,  by  which  it  has  been 
accompanied,  has  been  most  congenial  to  human  nature,  and  most 
delightful  to  the  human  heart.  How  much  more  desirable  must  it 
have  been  in  a  state,  to  which  toil  and  suffering  were  absolute 
strangers.  Idleness  would  render  even  virtuous  beings  useless, 
and  so  far  as  I  see,  worthless.  Virtuous  action  is  all  the  real 
worth  of  Intelligent  beings.  Without  it,  there  can  exist  no  self-ap- 
probation, no  peace  of  mind,  no  inherent  dignity,  no  consciousness 
of  excellence,  no  desert  of  esteem.  To  be  employed,  therefore, 
was  indispensable  both  to  the  character,  and  to  the  happiness,  of 
our  first  parents. 

Their  advantages  for  obeying,  and  their  inducements  to  obedi- 
ence, seem  to  have  been  in  the  best  manner  suited  to  such  beings, 
as  they  were,  and  peculiarly  expressive  of  the  goodness  of  God. 
It  is  difficult  to  imagine  how  creatures,  so  lately  introduced  into 
existence,  could  have  been,  in  this  respect,  placed  in  a  more  ad- 
vantageous situation. 

Of  the  circumstances  of  their  trial,  we  are  bound  to  judge,  inde- 
pendently of  its  consequences.  Had  Adam  stood,  we  should  have 
never  questioned  the  equity  of  the  trial.  We  cannot,  consistently 
with  reason,  any  more  question  it  now.  Our  estimate  of  this  sub- 
ject ought  clearly  to  be  formed  on  the  conditions  and  circumstan- 
ces themselves ;  as  we  should  have  formed  it,  had  the  conditions 
and  circumstances  been  presented  to  us  before  the  issue.  In  this 
case,  we  should  not  have  hesitated  to  acknowledge  either  the 
justice,  or  the  goodness,  of  the  Creator.  Whenever  we  now  judge 
otherwise,  our  judgment  does  not  proceed  from  reason  and  evi- 
dence ;  but  is  the  mere  offspring  of  prejudice  and  feeling. 

2dly.  These  considerations  teach  us,  also,  the  extreme  error  and 
perverseness  of  those  men,  who,  in  the  language  of  sneer  and  con- 
tempt, declare,  that  God  cannot  be  supposed  to  have  condemned  man- 
kind for  the  mere  eating  of  an  apple. 

I  have  here  adopted  the  language,  which  has  been  often  used 
concerning  this  subject,  not  by  Infidels  only,  but  by  multitudes  of 
such,  as  profess  to  believe  the  Scriptures.  It  is,  however,  not  the 
language  of  reason  and  common  sense,  but  of  partiality  and  pas- 
sion ;  of  a  most  unhappy  nature,  and  existing  in  a  very  censurable 
degree. 

Nothing,  in  which  God  is  concerned,  or  is  supposed  to  have  been 
concerned,  can  be  the  proper  object  of  contempt  or  sneers,  of 
sport  or  ridicule.  Every  thought  concerning  this  great,  pure,  and 
awful  Being,  ought  to  spring  from  the  most  profound  reverence ; 
and,  whenever  expressed,  ought  to  be  uttered  only  in  the  most 
reverential  terms.  Especially  are  we  bound  to  exclude  all  levity 
of  mind  from  a  case  of  such  deep  importance,  and  amazing  con- 
cern, as  the  Apostacy  of  man :  an  event,  which  not  only  exposed 
the  immediate  subjects  of  it  to  the  divine  wrath,  and  the  final  sen- 


SER.  XXVI.]  THE  PROBATION  OF  MAN.  401 

tence  of  reprobation,  but  entailed  also  an  endless  multitude  of  mi- 
series, as  well  as  an  endless  course  of  depravity,  on  their  sinning 
progeny.  The  exposure  of  a  single  human  soul  to  the  anger  of 
God,  and  to  the  miseries  of  perdition,  is  a  subject,  too  solemn  to 
be  taken  up  by  a  trifling  mind,  or  discussed  with  a  thoughtless 
tongue.  When  we  are  considering  Sin  and  Condemnation,  the 
guilt  and  miseries  of  the  present  life,  or  the  endless  corruption  and 
sufferings  of  the  life  to  come  ;  whatever  else  may  be  in  unison  with 
these  subjects,  sport  and  sneer  are  only  discordant ;  and  jar,  and 
grate,  upon  the  ear  of  a  sober  man  with  a  harshness,  equally 
unsuited  to  the  nature  of  the  subjects,  and  distressing  to  every 
rational  feeling.  He,  who  can  adopt  sentiments  of  contempt  and 
ridicule ;  and,  still  more,  he  who  can  utter  them ;  in  a  case,  where 
his  all  is  at  stake,  is  a  madman,  much  fitter  to  grope  in  Bedlam,  than 
to  mingle  with  rational  society. 

The  phraseology,  here  adopted,  is  totally  unjust  and  unfounded, 
totally  false  and  hollow.  It  insinuates,  and  intentionally  insinuates, 
that  God  was  influenced  in  his  condemnation  of  our  first  parents 
by  a  resentment,  excited  only  by  the  value,  which  he  placed  on 
the  forbidden  fruit ;  and  that,  as  exhibited  in  this  part  of  the  Scrip- 
tures, he  was  moved  by  those  weak  and  pitiful  passions,  with  which 
men,  at  times,  violently  and  foolishly  resent  the  loss  of  their  own 
property.  As  the  value  of  the  fruit  was  insignificant,  and  in  a 
sense  nothing  ;  these  men  conclude,  that  God  could  not  prize  it  so 
highly,  as  to  be  angry  at  the  transgression,  or  to  inflict  punishment, 
much  less  so  dreadful  a  punishment,  on  the  transgressors.  Were 
the  principle  just,  on  which  they  profess  to  argue ;  I  readily  admit, 
as  every  other  man  will  admit,  that  God  cannot  be  supposed  to 
have  punished  them  at  all,  for  the  reason  alleged. 

But  the  principle  itself  has  no  connexion  with  the  subject :  the 
argument,  derived  from  it,  is,  therefore,  without  a  foundation.  The 
Scriptures  neither  here,  nor  elsewhere,  present  Us  with  any  such 
views  of  God.  Nothing  is  more  remote  from  the  story  actually 
told,  or  from  the  doctrines  really  expressed.  Every  thing,  which 
is  taught  by  the  Bible  concerning  this  subject,  is  highly  solemn 
and  affecting. 

Our  first  parents  were  condemned,  because  they  disobeyed 
their  Maker,  revolted  from  his  authority,  and  re  belled' against  his 
government.  Whatever  was  the  mode,  whatever  was  the  instru- 
ment, of  the  rebellion  ;  the  sin  was  substantially  the  same.  The 
same  authority  was  denied ;  the  same  obligation  broken ;  and,  of 
course,  the  same  guilt  was  thus  far  incurred.  There  is,  however, 
a  difference  in  transgressions,  and  a  plain  one,  which  renders  the 
guilt  greater  in  proportion  to  the  smallness  of  the  temptation.  That 
disposition,  which  disobeys  under  the  influence  of  a  small  tempta- 
tion, is  certainly  worse  than  that,  which,  resisting  such  a  tempta- 
tion, yields  only  to  inducements,  which  are  very  great.  This  rule 
of  judging  is  universal ;  and  in  other  cases,  is  acknowledged  with- 

VOL.  I.  51 


402  THE  PROBATION  OF  MAN.  [SER.  XXVJ. 

out  a  question.  It  ought  to  be  acknowledged  here.  Had  Adam 
disobeyed,  to  gain  the  dominion  of  the  Universe,  or  admission  into 
Heaven ;  these  men  would  have  pronounced  the  trial  unreasona- 
ble ;  because  the  temptation  was  evidently  too  great  for  his  facul- 
ties, and  disproportioned  to  his  ability  to  resist.  On  the  same 
principle,  they  ought  now  to  acknowledge,  that  the  trial  was  wholly 
equitable ;  because  it  allowed  of  no  temptations,  except  such  as 
were  insignificant  and  trifling.  Thus  the  argument  is  directly 
against  them,  and  unanswerably  refutes  their  favourite  doctrine. 

The  fruit,  whatever  it  was,  was  plainly  of  no  importance,  in  the 
possession,  to  Him,  who  at  his  bidding,  can  in  a  moment  call  into 
existence  a  world,  or  a  million  of  worlds,  with  all  their  furniture 
and  beauty.  Nor  has  it,  in  this  sense,  the  most  remote  relation  to 
the  subject  in  hand.  The  guilt  of  our  first  parents  lay  solely  in 
rebelling  against  the  will  of  God ;  their  Creator,  Sovereign,  and 
Benefactor.  For  this  rebellion,  they  were  justly  condemned,  if 
God  can  justly  condemn  a  rebellious  creature. 

3dly.  We  are  taught  by  this  passage  of  Scripture,  in  one  import- 
ant particular,  the  views  which  God  entertains  of  sin. 

The  sentence,  here  denounced  against  disobedience,  is  denoun- 
ced against  the  first  act.  In  the  day  that  thou  eatest  thereof,  thou 
shall  surely  die.  The  death,  threatened  in  this  law,  is  threatened 
to  a  single  transgression.  Accordingly,  for  a  single  transgression 
they  were  afterwards  condemned. 

How  different  is  this  exhibition  of  the  mind  of  God,  concerning 
this  subject,  from  the  views,  which  we  are  accustomed  to  cherish ! 
We  are  prone  to  believe,  that,  even  after  numerous  transgressions, 
nay,  after  the  sins  of  a  whole  life,  God  will  still  regard  us  with  so 
much  favour,  that  we  shall  scarcely  be  condemned.  Our  first  pa- 
rents ate  the  forbidden  fruit,  and  were  condemned.  How  many 
things,  apparently  much  more  aggravated,  have  we  done  ?  Yet 
how  greatly  are  we  at  ease  concerning  the  divine  anger,  and  our 
approaching  destination.  Under  the  persuasion,  that  we  are  not 
so  sinful  as  others,  and,  indeed,  that  we  are  scarcely  sinful  at  all, 
we  hear  the  law,  the  transgression,  and  the  penalty,  awfully  re- 
sounded in  our  ears  ;  and  hardly  suppose  ourselves  interested  in 
either.  To  the  final  judgment,  and  the  final  condemnation,  of 
the  wicked,  we  turn  a  careless  self-satisfied  eye ;  as  objects,  which, 
however  interesting  to  others,  have  little  or  no  reference  to  our- 
selves. Thus  flattered,  and  supported,  by  views  of  our  guilt  ut- 
terly opposed  to  the  Scriptures,  and  wholly  contrary  to  those  of 
God,  we  go  on  in  the  commission  of  Sin,  without  any  serious 
alarm ;  and  persuade  ourselves,  that,  whether  the  Lord  will  do 
good  to  us,  or  not,  he  certainly  will  never  do  evil.  In  this  deplora- 
ble manner,  life  is  spent ;  the  day  of  repentance  trifled  away;  and 
the  hope  of  redemption  and  forgiveness  lost  for  ever. 

But,  let  every  sinner  in  this  house  remember,  that  he  was  con- 
demned for  his  first  sin ;  for  the  second ;  for  the  third ;  and  for 


SER.  XXVI.]  THE  PROBATION  OF  MAN. 

every  one  which  has  followed.  Call  to  mind  then,  I  beseech  you, 
the  amazing  number  of  transgressions,  actually  charged  to  the  ac- 
count of  every  sinner  present.  Think  how  many  have  been  com- 
mitted in  a  single  day  ;  how  many  more  in  a  week;  in  a  month  5 
in  a  year.  How  astonishing  must  be  the  sum  of  those,  which  are 
committed  in  a  whole  life !  The  same  God,  who  condemned  Jjdam 
for  one  transgression,  regards  every  sin,  of  which  you  have  been 
guilty,  with  the  same  abhorrence.  How  awful  was  the  sentence  of 
condemnation  pronounced  on  him  !  What  then  can  remain  for  you 
in  your  present  condition,  but  a  fearful  looking  for  of  judgment 
and  fiery  indignation? 


SERMON  XXVII. 

PROVIDENCE. THE  TEMPTATION  AND  FALL. 


GENESIS  iii.  1 — 6. — Now  the  serpent  icas  more  subtle  than  any  beast  of  the  field, 
which  the  Lord?  had  made.  And  he  said  unto  the  woman,  Yea,  hath  God  said,  Ye 
shall  not  eat  of  every  tree  of  the  garden  ?  And,  the  woman  said  unto  the  serpent, 
We  may  eat  of  the  fruit  of  the  trees  of  the  garden  :  But  of  the  fruit  of  the  tree 
which  is  in  the  midst  of  the  garden,  God  hath  said,  Ye  shall  not  eat  of  it,  neither 
shall  ye  touch  it,  lest  ye  die.  And  the  serpent  said  unto  the  woman,  Ye  shall  not 
surely  die  :  For  God  doth  knoiv,  that  in  the  day  ye  eat  thereof,  then  your  eyes  shall 
be  opened  :  and  ye  shall  be  as  Gods,  knowing  good  and  evil.  And  when  the,  woman 
saw,  that  the  tree  was  good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and  a 
a  tree  to  be  desired  to  make  one  wise,  she  took  of  the  fruit  thereof,  and  did  eat ;  and 
gave  also  unto  her  husband  with  her  ;  and  he  did  eat. 

IN  the  last  discourse,  I  considered  the  situation  of  our  first  pa- 
rents in  the  state  of  trial,  in  which  God  was  pleased  to  place  them  : 
and  the  conditions  of  the  law,  or  covenant,  under  which  they  were 
placed.  These,  I  endeavoured  to  show,  were  just  and  reasonable  ; 
and  such,  as  clearly  spoke  the  benevolence  of  God. 

In  the  text,  we  are  informed  of  the  result  of  this  trial ;  viz.  that 
they  transgressed  the  law,  fell  from  their  original  purity,  forfeited 
the  favour  and  blessing  of  God,  and  were  condemned  to  suffer  the 
penalty  of  the  law. 

In  this  remarkable  passage  of  Scripture,  four  things  especially 
claim  our  serious  attention  : 

I.  The  Character  of  the  Tempter : 

II.  The  Manner  of  the  Temptation : 

III.  The  Character,  and  Circumstances,  of  the  Persons  Tempted : 
and, 

IV.  The  Consequences  of  the  Temptation. 

I.   The  Character  of  the  Tempter  demands  our  attention. 

The  Tempter  is  exhibited  to  us,  here,  by  the  Name  of  the  Ser- 
pent :  or,  as  in  the  Hebrew,  that  Serpent.  This  phraseology  na- 
turally leacls  us  to  imagine,  that  a  part  of  this  discourse,  as  cvigin- 
ally  written,  has  been  lost ;  altered,  perhaps,  by  Moses,  according 
to  the  commands  of  God ;  or,  afterwards,  by  some  prophet,  ac- 
cording to  the  same  command  ;  because  the  passage  had  answered 
the  end  intended  by  it,  and  was  not  henceforth  a  necessary  part  of 
the  canon  of  Scripture.  Or,  perhaps,  it  was  originally  differently 
written  ;  and  the  present  language  is  owing  to  some  mistake  of  a 
transcriber.  Of  this  Serpent,  St.  John  declares,  that  he  was  Satan; 
the  head,  or  leader,  of  those  angels  who  kept  not  their  first  estate, 
but  revolted  from  God,  and  threw  off  their  subjection  to  his  go- 
vernment. . 


SER.  XXVII.]  THE  TEMPTATION  AND  FALL.  405 

This  exalted  being,  unsatisfied  with  his  dignity  and  glory  in  hea- 
ven, appears  to  have  aspired  to  a  station  still  higher,  and  to  have 
chosen  to  hazard  the  loss  of  all  which  he  possessed,  rather  than  to 
continue  in  that,  in  which  he  was  placed  ;  a  station,  not  improba- 
bly, the  first  in  the  created  Universe.  In  thus  aspiring,  he  fell 
from  this  height  to  the  lowest  depth  of  degradation,  guilt,  and 
misery ;  and  completely  verified  the  declaration  of  Christ,  that 
such  as  have  been  first  will,  in  various  instances,  be  last  in  the 
great  kingdom  of  God. 

After  his  fall,  the  evil  passions,  which  began  to  influence  him  in 
heaven,  appear  to  have  gained  an  entire  ascendency.  All  his  pur- 
poses have,  since  that  event,  been  evil,  mischievous,  and  abomina- 
ble; and  the  means,  by  which  he  has  laboured  to  accomplish 
them,  have  been  base,  grovelling,  and  suited  to  the  nature  of  the 
purposes. 

That,  upon  which  he  now  entered,  was  probably  as  base,  as  hate- 
ful, as  unjust,  and  as  cruel,  as  was  ever  formed ;  and  will,  perhaps, 
be  more  remembered  with  horror,  hereafter,  than  any  other  ;  unless 
we  are  to  except  the  Rebellion,  to  which  he  successfully  solicited 
his  companions  in  heaven,  and  the  Crucifixion  of  the  Redeemer. 

The  motives,  by  which  he  was  influenced  to  this  work  of  death 
and  destruction,  were  probably  such  as  these. 

His  Envy  was  naturally  and  highly  provoked  at  the  sight  of  so 
humble  a  race  of  beings,  as  Men,  possessing  a  character,  and  lot, 
plainly  superior  to  his  own  ;  because  they  were  immortal  and  holy, 
and  consequently  happy  also;  because  they  stood  higher  in  the 
approbation  of  God,  and  the  estimation  of  Angels ;  and  because 
they  were,  in  prospect,  the  heirs  of  immortal  life  and  endless  en- 
joyment. 

His  Resentment  against  Got?,  which  fired  his  rebellious  spirit  at 
all  times,  now  saw,  and  seized,  what  he  thought  an  advantageous 
opportunity,  to  disappoint  his  great  ENEMY  of  his  favourite  design  ; 
to  overcast  the  face,  and  glory,  of  his  new  creation  ;  to  dishonour 
his  name ;  to  disturb  again  the  peace  of  his  kingdom ;  and  to 
frustrate  purposes,  which  seemed  to  be  near,  if  not  nearest,  to  his 
heart. 

His  Pride,  also,  was,  doubtless,  greatly  gratified  with  the  pros- 
pect of  being  able  to  disappoint  his  Maker ;  to  counteract  his  de- 
signs ;  and  to  prove,  that  his  wisdom  was  not  so  great,  as  to  secure 
him  from  being  thwarted,  and  vanquished,  by  this  sagacity  of  his 
enemy. 

Nor  was  his  Malevolence  probably  less  concerned  in  this  enter- 
prise. He  had  now  become  the  professed,  habitual,  and  eternal 
enemy  of  God,  and  of  his  creation.  Good  he  regarded,  wherever 
he  .saw  it,  with  an  evil  and  malignant  eye,  and  an  aching  heart. 
That  others  were  happy,  was,  to  his  debased  feelings,  a  certain 
source  of  misery.  The  only  emotions,  which  resembled  happiness, 
in  his  mind,  were  now  those,  which,  in  the  true  fiend-like  manner, 


406  THE  TEMPTATION  AND  FALL.  [SER.  XXVII. 

exulted  in  overcoming  others,  in  destroying  or  lessening  their  en- 
joyments, and  in  reducing  them  to  the  same  level  of  deformity  and 
wretchedness  with  himself.  These  emotions  could  not  but  be 
strongly  excited  by  the  prospect  of  ruining  a  world  of  happy 
beings ;  such  as  were,  and  were  to  be,  our  first  parents  and  their 
offspring. 

For  the  gratification  of  these  abandoned  dispositions,  he  was 
prepared  to  employ  any  means.  Accordingly,  he  chose  rather  to 
inhabit,  and  animate,  a  serpent,  and  ally  himself  to  the  brutes, 
than  to  fail  of  his  design.  In  the  body  of  this  serpent  he  ap- 
proached, and  accosted,  Eve  ;  doubtless  expecting,  what  actually 
took  place,  that  both  himself  and  his  purposes  would,  in  this  way, 
be  effectually  concealed. 

II.  The  manner  of  the  Temptation  was  remarkably  distinguished 
by  art  and  subtlety. 

He  accosted  the  general  Mother  of  Mankind,  when  she  was 
alone,  and  of  course  most  unguarded.  Had  Adam  been  present, 
it  seems  unquestionable,  that  both  would  have  assisted  each  other  ; 
and  that  their  mutual  strength  might  have  resisted,  with  success, 
the  insidiousness,  which  was  sufficient  to  prevail  over  one. 

He  began  his  address  to  her,  with  a  question,  which  involved  in 
it,  apparently,  not  impiety,  but  surprise ;  and  which  was  calculated, 
in  the  highest  degree,  to  excite  her  attention  and  curiosity,  without 
raising  in  her  mind  any  alarm,  or  even  suspicion.  Yea,  hath  God 
said,  Ye  shall  not  eat  of  every  tree  of  the  garden  ?  "  Can  this  be 
possible  ?  What  end  can  it  answer  ?  For  what  purpose  were 
these  fruits  created,  but  to  be  eaten,  and  eaten  by  you  ?  Whence 
then  the  prohibition  ?  Or  is  it  possible,  that  such  a  prohibition 
should  exist  ?" 

Had  he  directly  opposed  God,  it  is  probable,  that  the  honest 
mind  of  Eve  would  have  revolted  at  the  conduct ;  and  fled  from 
the  temptation,  with  horror.  But  now,  he  said  just  enough  to 
awaken  her  curiosity,  and  no  more.  Hence  she  was  prepared  to 
listen  to  him,  to  go  on  with  him  in  his  sentiments ;  and,  in  the  end, 
to  imbibe  them  all.  The  Question,  in  a  manner  not  naturally 
seen,  nor  suspected,  by  her,  awakened  a  train  of  thoughts,  in 
themselves  dangerous,  and  leading  easily  to  a  fatal  issue. 

Eve,  in  the  native  simplicity  and  integrity  of  her  heart,  replied, 
We  may  eat  of  the  fruit  of  the  trees  of  the  garden.  But  of  the  fruit 
of  the  tree,  which  is  in  the  midst  of  the  garden,  God  hath  said,  Ye 
shall  not  eat  of  it,  nor  shall  ye  touch  it,  lest  ye  die. 

This  answer  brought  the  subject  immediately  to  the  point,  which 
the  tempter  wished;  and  gave  him  a  fair  opportunity,  without  di- 
rectly denying  the  divine  prohibition,  to  seduce  the  heart  of  his 
victim.  He  replied  accordingly,  Ye  shall  not  surely  die.  For 
God  doth  know,  that,  in  the  day  ye  eat  thereof,  then  your  eyes  shall 
be  opened  j  and  ye  shall  be  as  Gods,  knowing  good  and  evil. 

Nothing  could,  in  such  circumstances,  be  more  artfully  conduct- 


SER.  XXVIL]  THE  TEMPTATION  AND  FALL.  407 

ed.  It  was  not  a  difficult  thing,  in  itself,  to  persuade  Eve,  that  she 
should  not  die.  Death  was  an  evil,  whose  nature  she  could  but 
very  imperfectly  comprehend,  and  of  which  she  had  known  no  ex- 
ample. But  of  the  pleasantness  of  the  fruit,  its  fragrance,  and 
beauty,  she  had  a  distinct  comprehension.  She  also,  in  all  proba- 
bility, knew,  in  some  degree,  the  character  of  those  gods  ;  Elohim, 
that  is,  Angels;  to  whose  nature,  knowledge,  and  dignity,  she  was 
to  rise  by  eating  the  prohibited  fruit.  At  the  same  time,  he  ap- 
plied directly  to  the  only  object  which  was  likely  to  be  to  her  an 
object  of  desire.  She  and  her  husband  were  surrounded  with 
good;  and  had  nothing  to  regret,  and  nothing  to  fear.  Their 
only  danger  seems  to  have  been  on  the  side  of  coveting  more,  be- 
cause they  already  had  so  much ;  and  of  wishing,  because  they 
were  now  so  wise  and  happy,  to  become  wiser  and  happier.  The 
Tempter,  by  his  own  experience,  perfectly  understood  the  power 
of  this  mode  of  attack,  and  the  proper  avenue,  through  which  to 
introduce  the  temptation.  Eve  knew,  that  Angels  were  superior 
to  her,  as  she  was  superior  to  the  brutes ;  and  probably  knew  not, 
but  that  this  was  the  way  in  which  they  became  Angels.  These 
views  would  naturally  make  her  consider  the  tree,  as  wholly  to 
be  desired  to  make  one  wise ;  and  lead  her  to  forget  the  danger  of 
disobedience. 

At  the  same  time,  the  boldness  and  impudence  of  the  Tempter's 
assertions,  probably  astonished  and  confounded  her.  There  is 
something  in  the  confidence,  with  which,  at  times,  assertions  are 
made,  which  has  always  more  or  less  commanded  belief  in  the  ig- 
norant and  inexperienced ;  such  as  she  was  at  this  time.  To  her 
he  appeared  to  understand  the  subject  in  a  manner,  of  which  she 
had  never  before  formed  a  conception ;  and  the  boldness  and  pe- 
remptoriness  of  his  declarations  gave  them  such  an  air  of  truth 
and  wisdom,  as  she  was  unprepared  to  resist.  Nor  did  he  fail  to 
avail  himself  of  the  influence  of  that  passion,  which  is  so  univer- 
sal, so  easily  kindled,  and  so  powerfully  operative,  in  the  minds  of 
all  her  descendants .;  viz.  Jealousy.  God  doth  know,  that  in  the 
day  ye  cat  thereof,  your  eyes  shall  be  opened,  and  ye  shall  be  as 
Gods.  In  this  speech,  he  artfully,  but  evidently,  insinuated,  that 
the  true  reason,  why  the  tree  was  forbidden,  was,  that  God  knew 
this  to  be  its  nature  and  efficacy ;  that  the  prohibition  was,  there- 
fore, insincerely  and  unkindly  made ;  and  that  the  whole  proceed- 
ing, on  the  part  of  God,  was  sinister,  selfish,  and  oppressive. 

This  procedure  gave  an  entirely  new  aspect  to  the  character 
and  conuuct  of  God ;  and  to  a  mind,  beginning  to  be  tinctured 
with  jealousy,  rendered  that  character  unamiable,  and  that  conduct 
suspected  and  unworthy. 

When  this  was  accomplished,  and  Eve  had  let  go  her  hold  on 
her  glorious  benefactor,  till  then  absolutely  loved,  venerated,  and 
trusted ;  she  was  prepared  for  every  thing,  which  could  follow. 
A  little  contemplation  of  the  fruit  itself,  after  she  had  begun  the 


408  THE  TEMPTATION  AND  FALL  [SER.  XXVII. 

course  of  infidelity  in  her  heart,  led  her,  as  temptations  have  always 
led  the  heart  of  unbelief,  to  direct  transgression  and  open  rebel- 
lion. To  eat  it,  she  now  perceived,  would  at  once  gratify  her 
taste,  and  raise  her  to  the  envied  distinction,  which  was  promised. 

Such  is  the  summary  account,  which  God  has  thought  proper 
to  give  us  in  his  word,  of  one  of  the  two  most  important  transac- 
tions, which  this  world  has  ever  seen.  A  part  only,  and  not  im- 
probably a  small  one,  of  the  events,  which  actually  took  place,  is 
recorded.  That  various  other  things  passed  on  this  occasion,  can- 
not be  doubted.  Beside  the  abruptness  of  the  introduction,  the 
first  question  appears  to  be  asked  in  consequence  of  something, 
which  had  preceded.  These  outlines  the  great  English  Poet  has 
filled  with  several  natural  and  interesting  circumstances,  which,  or 
something  like  which,  may  not  improbably  have  happened.  It  is 
not  difficult  to  believe,  that  the  serpent  may  have  alleged,  that  he 
himself  had  eaten  of  the  fruit,  and  had  not  died ;  but,  on  the  con- 
trary, had  gained,  from  its  mysterious  and  happy  influence,  the 
powers  of  understanding  and  speech,  with  which  he  appeared  to 
be  elevated  above  his  kindred  brutes. 

Be  this  as  it  may;  it  seems  evident,  that  the  story,  as  here  told, 
is  either  the  close,  or  the  epitome,  or  both,  of  a  full  account  of  the 
transaction.  Yet,  as  it  is,  it  is  a  specimen  of  consummate  art,  in- 
sidiousness,  and  fraud.  The  manner  of  address,  on  the  part  of 
the  serpent,  is  calculated  insensibly  to  insinuate,  and  inspire,  jea- 
lousy and  irreverence  towards  God  ;  uneasy  and  repining  thoughts 
of  the  condition,  in  which  man  was  placed  by  him ;  ardent  ambi- 
tion to  be  like  Angels  in  knowledge,  happiness,  and  glory ;  and 
longing  desires  to  eat  the  forbidden  fruit  for  this  end ;  together 
with  strong  hopes,  that  no  evil  consequences  would  follow  the 
transgression. 

III.   The  character  of  the  persons  tempted,  was  probably  singular. 

They  were  newly  created ;  were  innocent ;  were  holy ;  and, 
considering  the  short  period  of  their  being,  were  undoubtedly  pos- 
sessed of  no  small  discernment  in  divine  things.  They  loved  truth ; 
were  free  from  all  biasses  and  prejudices ;  possessed  a  vigorous  un- 
derstanding ;  and  thus  were  prepared  for  a  ready  reception  of  every 
truth,  and  for  a  rapid  progress  in  useful  knowledge.  The  progress, 
which  they  actually  made,  must  have  been  great,  under  such  ad- 
vantages, compared  with  what,  at  first  thought,  may  seem  probable. 

Still  they  were  imperfect  beings ;  without  experience ;  and  des- 
titute of  knowledge  in  many  particulars,  which  would  naturally  be 
wished  in  a  case,  where  art  and  falsehood  were  employed  against 
them ;  and,  although  furnished  with  a  clear  comprehension  of  their 
own  duty,  were  totally  ignorant  of  the  character,  and  unable  readi- 
ly to  conjecture  the  designs,  of  their  Adversary.  The  first  deceit, 
which  they  ever  knew,  was  now  practised  on  themselves ;  and  the 
first  falsehood,  of  which  they  ever  heard,  was  now  directed  to  their 
own  destruction.  Of  the  rebellion  of  the  Angels,  they  probably 


SER.  XXVII.J  THE  TEMPTATION  AND  FALL. 

knew  nothing;  and  of  the  character  of  the  Tempter,  they  would 
not  naturally  form  even  a  suspicion.  Accustomed  to  hear  only 
truth,  they  would  not  easily  expect  a  lie ;  and,  habituated  only  to 
faithfulness  and  friendship,  fraud  and  malevolence  were,  in  their 
approach  to  them,  assured  of  a  necessary,  and  sufficient,  disguise. 
That  artless,  child-like  simplicity,  which  so  delights  the  mind,  and 
embellishes  the  pictures  of  the  historian  and  the  poet ;  which 
adorned  the  life,  and  endeared  and  enforced  the  lessons  of  the  Re- 
deemer himself;  and  which  now  constitutes  no  small  part  of  evan- 
gelical excellence  ;  was  then  a  principal  trait  of  their  character. 
In  the  peculiar  kind  of  wisdom,  which  we  call  prudence,  they  cer- 
tainly had  made  little  progress  ;  and  caution  must  have  been  known 
to  them,  only  in  lessons  of  instruction. 

Thus  they  were,  in  several  important  respects,  beings  fitted  for 
imposition,  and  not  unnaturally  the  victims  of  insidiousness  and 
cunning.  The  same  means,  at  the  present  time,  ensnare  persons 
of  the  same  character;  and  it  is  not  in  the  nature  of  things,  that 
superior  sagacity,  however  employed,  should  not  possess  the 
power  of  influencing,  more  or  less,  the  same  simplicity.  Firm 
obedience,  such  as  they  were  bound  to  render  to  their  God,  a 
prompt  undeliberating  refusal,  and  an  original,  steadfast  deter- 
mination not  to  listen,  would  have  secured  them  from  yielding; 
but,  when  they  began  to  hear,  and  to  investigate,  they  began  to  be 
exposed  ;  and  their  danger  increased  with  every  step  of  their  pro~ 
gress  in  inquiry. 

In  the  mean  time,  it  seems,  that  neither  of  them  thought  of  sup- 
plicating the  aid  of  their  Creator.  A  single  prayer  would  have 
put  the  Tempter  to  flight,  and  dissolved  the  charm  of  the  Tempta- 
tion. .A  single  recollection,  also,  of  his  commands,  his  kindnesses, 
and  his  instructions,  might  easily  have  produced  the  same  effect. 
But  neither  prayer  nor  recollection  was  summoned  to  their  assist- 
ance. Like  their  descendants,  when  forgetful  of  God,  and,  in  a 
sense,  forgotten  by  him,  they  were  weak,  frail,  and  exposed  to 
every  danger. 

IV.  The  consequences  of  the  temptation  were,  as  you  well  know, 
eminently  unhappy. 

Eve,  pleased  with  the  appearance  of  the  prohibited  fruit,  and 
warmed  with  the  thought  of  becoming  wise,  of  leaving  her  present 
humble  station,  and  assuming  that  of  an  Angel,  rashly  ventured  on 
the  forbidden  ground ;  disobeyed  the  command  of  her  Creator ; 
defiled  herself  with  sin ;  and  yielded  her  title  to  immortal  life.  In 
the  same  manner  rfdam,  also,  partook  of  the  transgression,  and  of 
all.  its  miserable  effects  ;  lost  his  innocence  ;  and  resigned  his  do- 
minion, glory,  and  happiness.  The  remoter  consequences  of  this 
event,  I  shall  have  occasion  to  consider  in  a  future  discourse.  The 
remainder  of  this,  I  shall  occupy  with  some  considerations  on  two 
great  questions,  often  and  earnestly  asked,  concerning  this  subject, 
and  with  a  few  practical  remarks. 
.  VOL.  I.  52 


410  THE  TEMPTATION  AND  FALL.  [SEE.  XXVII. 

The  first  of  the  questions,  to  which  I  have  referred,  is  this ; 
Since  our  first  Parents  were  entirely  holy,  how  could  they  become 
sinful ? 

This  question,  in  its  simple  and  proper  form,  is  no  other  than, 

How  can  a  holy  being  become  sinful  ?  or, 

How  can  a  holy  being  transgress  the  law  of  God  ? 

This  question,  to  which,  perhaps,  no  satisfactory  philosophical 
answer  can  be  given,  has  been  unnecessarily  embarrassed  by  the 
modes,  in  which  answers  to  it  have  been  attempted.  The  language, 
often  adopted,  has  been  in  a  great  measure  abstract ;  and,  being 
supposed  to  have  meaning,  when  it  had  none,  and  to  convey  ideas, 
which  it  did  not  contain,  has  served  only  to  bewilder,  where  it  was 
intended  to  instruct. 

The  common  method  of  conducting  the  investigation  of  this  sub- 
ject has  been  to  seek  for  some  cause  in  the  nature  of  man,  styled 
a  principle  of  action,  to  which  this  effect  might  be  fairly  attributed. 
As  the  principles  of  moral  action  in  Mam,  must  have  been  holy, 
and  could  in  no  degree  have  been  sinful ;  it  is  inquired,  How  could 
a  holy  principle  be  the  cause  of  a  sinful  action? 

It  will  be  obvious  to  a  careful  examiner,  that  in  this  inquiry,  the 
word  principle,  is  intended  to  denote  a  fixed,  unchangeable  cause; 
productive  only  of  effects,  of  the  same  moral  nature  ;  and  is  sup- 
posed to  exist,  and  to  operate,  during  the  interval  of  transgression. 
On  this  foundation,  the  inquiry  is  made ;  and,  if  the  foundation  be 
solid  and  just,  the  inquiry  cannot  be  answered :  because,  in  the 
actual  case,  viz.  the  case  of  our  first  Parents,  there  was  no  other 
principle  of  action,  beside  a  holy  principle. 

But  in  this  scheme  of  thought,  there  is  a  plain  and  important  fal- 
lacy; not  improbably  originated,  and  certainly  established,  by 
the  use  of  the  word  Principle.  I  do  not  deny  ;  on  the  contrary,  I 
readily  admit;  that  there  is  a  cause  of  moral  action  in  Intelligent 
beings,  frequently  indicated  by  the  words  Principle,  Affections,  Ha- 
bits, Nature,  Tendency,  Propensity,  and  several  others.  In  this 
case,  however,  as  well  as  in  many  others,  it  is  carefully  to  be  ob- 
served, that  these  terms  indicate  a  cause,  which  to  us  is  Avholly  un- 
known ;  except  that  its  existence  is  proved  by  its  effects.  There 
is,  as  every  man,  who  does  not  embrace  the  doctrine  of  casual,  or 
contingent,  existence,  must  admit,  a  reason,  why  one  being  is  holy 
and  another  sinful ;  or  why  the  same  being  is  holy  at  one  time  and 
sinful  at  another;  as  truly,  as  that  there  is  a  reason,  why  he  exists. 
There  is  also  a  reason,  why  a  being  is,  at  some  times,  more  strongly 
inclined  to  a  regular  practice  of  sin  or  holiness,  than  at  others.  Our 
judgment  concerning  moral  beings,  is  customarily  formed  in  ac- 
cordance with  these  truths.  We  speak  of  human  nature  as  sinful; 
intending  not  the  actual  commission  of  Sin,  but  a  general  character- 
istic of  man,  under  the  influence  of  which,  he  has  committed  Sins 
heretofore,  and  is  prepared,  and  is  prone,  to  commit  others.  With 
the  same  meaning  in  our  minds,  we  use  the  phrases,  sinful  prop  en- 


SER.  XXVII.]  THE  TEMPTATION  AND  FALL.  4lj 

sity,  corrupt  heart,  depraved  mind  ;  and  the  contrary  ones,  holy  or 
•virtuous  disposition,  moral  rectitude,  holiness  of  character,  and  many 
others  of  the  like  import.  When  we  use  these  kinds  of  phraseolo- 
gy, we  intend  that  a  reason  really  exists,  although  undefinable, 
and  unintelligible,  by  ourselves,  why  one  mind  will,  either  usually, 
or  uniformly,  be  the  subject  of  holy  volitions,  and  another,  of  sin- 
ful ones.  We  do  not  intend  to  assert,  that  any  one,  or  any  num- 
ber, of  the  volitions  of  the  man,  whom  we  characterize,  has  been, 
or  will  be,  holy,  or  sinful ;  nor  do  we,  indeed,  design  to  refer  im- 
mediately to  actual  volitions  at  all.  Instead  of  this,  we  mean  to 
indicate  a  state  of  mind,  generally  existing,  out  of  which  holy  vo- 
litions may,  in  one  case,  be  fairly  expected  to  arise,  and  sinful  ones, 
in  another  :  such  a  state,  as  that,  if  it  were  to  be  changed,  and  the 
existing  state  of  a  holy  mind  were  to  become  the  same  with  that 
of  a  sinful  mind,  its  volitions  would  thenceforth  be  sinful ;  and  -vice 
versa.  This  state  is  the  cause,  which  I  have  mentioned ;  a  cause, 
the  existence  of  which  must  be  admitted,  unless  we  acknowledge  it 
to  be  a#perfect  casualty,  that  any  volition  is  sinful,  rather  than  holy. 
This  cause  is  what  is  so  often  mentioned  in  the  Scriptures,  under 
the  name  of  the  heart ;  as  when  it  is  said,  The  heart  is  deceitful 
above  all  things,  and  desperately  wicked.  I  have  already  remarked, 
that  this  cause  is  unknown,  except  by  its  effects.  From  these, 
however,  we  learn,  that  it  is  not  so  powerful,  nor  so  unchangeable, 
as  to  incline  the  mind,  in  which  it  exists,  so  strongly  to  holiness,  as 
to  prevent  it  absolutely  from  sinning,  nor  so  strongly  to  sin,  as  to 
prevent  it  absolutely  from  acting  in  a  holy  manner.  Both  Reve- 
lation and  facts,  the  only  sources,  from  which  we  derive  any  know- 
ledge of  the  subject,  place  this  truth  beyond  a  reasonable  debate. 
Beings,  who  have  sinned,  have  afterwards  become  holy ;  and  be- 
ings, who  have  been  holy,  have  afterwards  sinned ;  and  nothing 
more  seems  necessary  to  explain  this  subject  to  us  sufficiently,  than 
barely  to  suppose,  what  we  cannot  avoid  supposing,  that  a  temp- 
tation, actually  presented  to  the  mind,  is  disproportioned  in  its  power 
to  the  inclination  of  that  mind  towards  resistance. 

I  have  now,  I  flatter  myself,  prepared  the  way  for  introducing 
the  only  intelligible,  and  in  any  degree  satisfactory,  method  of  ex- 
amining this  subject ;  which  is,  to  consider  the  man,  and  the  facts  ; 
and  not  the  abstract  principles. 

In  this  view,  the  case  stands  thus :  GOD  created  a  moral  being, 
capable,  in  the  nature  of  things,  of  either  sin  or  holiness.  Ori- 
ginally, this  being  was  holy  ;  that  is,  disposed  to  obey  the  will  of 
GOD  ;  possessing  a  state  of  mind  prepense  to  virtuous,  and  oppo- 
sed to  sinful,  conduct.  Fitted  by  his  moral  nature  to  be  operated 
on  by  motives,  as  all  moral  beings  are,  he  was  placed  in  a  world, 
filled  with  motives  ;  of  which  some  induced  to  obedience,  and 
others  to  disobedience.  Wherever  the  means  of  happiness  and 
misery  exist,  such  motives  exist  of  course  ;  and  of  both  kinds;  lor 
these  means,  themselves,  are  the  motives  ;  or  perhaps  more  pro- 


412  THE  TEMPTATION  AND  FALL.  [SER.  XXVIL 

perly  the  happiness  and  misery  are  the  motives.  Now  it  is  plain, 
that  in  such  a  world,  (and  all  possible  worlds,  except  a  world  of 
perfect  misery,  must  be  such)  motives  of  both  kinds  must,  at  times, 
be  present  to  the  view  of  such  a  being.  It  is  equally  evident, 
that  some  of  the  motives  to  sin,  may,  considered  by  themselves, 
become  to  such  a  being  stronger  inducements  to  action,  than  some 
of  the  motives  to  holiness.  In  other  words,  higher  enjoyment 
may  be  found,  or  expected,  in  some  courses  of  sin,  than  in  some 
courses  of  holiness.  That  to  a  mind,  capable  of  contemplating 
one  or  a  few  things,  only,  at  once,  and  of  feeling  with  different 
strength,  at  different  times,  the  motives  to  sin  may  chiefly,  or 
alone,  be  present,  will  not  be  doubted.  For,  it  is  apprehended,  no 
finite  watchfulness  is  sufficient  to  realize,  with  absolute  certainty, 
the  full  presence  of  the  motives  to  holiness  at  all  times ;  nor  to 
keep  out  of  view  all  the  motives  to  sin.  Of  course,  every  such 
mind  may,  for  aught  that  appears,  be  induced  by  some  supposable 
motive,  or  combination  of  motives,  at  some  times,  and  in  some  cir- 
cumstances, at  least,  to  yield  to  temptation,  and  disobey. 

There  is  no  proof  from  the  nature  of  things,  that  finite  strength 
and  stability  are  sufficient  to  resist  all  possible  motives  to  sin. 
From  facts,  we  are  irresistibly  led  to  admit  the  contrary  doctrine. 
Angels,  though  entirely  holy,  yielded  to  such  motives  ;  as  did  our 
first  Parents  also,  who  possessed  the  same  virtuous  character. 
These  facts  furnish  a  strong  presumption,  at  least,  that  it  is  not 
within  the  limits  of  created  perfection  to  resist  temptation  in  all 
possible  cases ;  and  that  the  final  perseverance  of  saints  and  An- 
gels, both  in  a  state  of  trial,  and  in  a  state  of  reward,  is  derived 
ultimately  from  the  Almighty  Power  of  GOD. 

In  a  former  discourse,  I  observed,  that  there  were  three  methods, 
in  which  sin,  or  moral  evil,  is  supposed  to  have  been  introduced  into 
the  universe.  The  first  is,  that  he  permitted  it  to  exist.  One  of  the 
remaining  two  is,  that  GOD  could  not,  without  destroying  the  free 
agency  of  his  creatures,  prevent  them  from  sinning :  the  other,  that 
he  creates  their  sinful  -volitions. 

To  the  former  of  these  methods  of  accounting  for  the  introduc- 
tion of  sin,  it  is  unanswerably  objected,  that  GOD  has  actually  pre- 
served some  of  the  angels  from  falling  ;  and  that  he  has  promised 
to  preserve,  and  will,  therefore,  certainly  preserve,  the  spirits  of  just 
men  made  perfect ;  and  that  this  has  been,  and  will  be,  done  without 
infringing  at  all  on  their  moral  agency.  Of  course,  he  could  just 
as  easily  have  preserved  Adam  from  falling,  without  infringing  on 
his  moral  agency.  To  the  second  scheme,  I  object  in  the 

1st.  Place,  That  it  is  wholly  without  proof  . 

But  a  doctrine  of  this  magnitude,  ought  not  to  be  admitted  with- 
out the  most  ample  evidence.  . 

2dly.  It  is  unnecessary. 

All  the  satisfaction,  which  this  subject  admits,  is  capable  of  be- 
ing derived  as  completely  from  attributing  this  event  to  the  agency 


SER.  XXVI.]  THE  TEMPTATION  AND  FALL.  413 

of  creatures,  as  to  the  agency  of  GOD.  At  the  same  time,  it  is  as 
easy  to  conceive,  to  evince,  and  to  admit,  that  man  is  an  agent,  as 
that  GOD  is  an  agent.  No  difficulty  attends  the  former  case,  which 
does  not  in  an  equal  degree  attend  the  latter.  If  man  is  an  agent, 
then  there  is  no  necessity  of  tracing  his  actions  beyond  himself. 
We  find  no  necessity,  when  we  think  of  GOD  as  an  agent,  of  tra- 
cing his  actions  beyond  himself.  There  is  no  more  necessity  of 
tracing  human  actions  beyond  man  ;  nor  is  there,  so  far  as  I  can 
perceive,  any  additional  light  thrown  on  the  subject  of  human 
agency,  by  referring  our  actions  to  GOD,  That  GOD  created  us  ; 
that  he  can,  and  does,  influence  our  actions  in  various  ways,  as  he 
pleases  ;  and  that  even  zee  can  in  various  ways  influence  the  ac- 
tions of  each  other  ;  must  be  admitted  on  all  hands.  But  I  see  no 
proof,  that  GOD  is  the  author,  or  agent,  of  human  actions  ;  nor  the 
least  difficulty  in  believing  that  he  has  made  us  capable  of  being 
the  agents,  and  authors,  of  them,  ourselves. 

3dly.  It  increases  the  difficulties,  which  it  professes  to  remove. 
It  is  at  least  as  difficult  to  conceive  how  GOD  can  be  the  author 
of  actions,  existing  in  a  human  mind,  as  how  that  mind  can  be  the 
author  of  them.  Here,  therefore,  no  advantage  is  gained.  On  the 
other  hand,  difficulties  are  multiplied  without  end.  No  conception 
is  more  perplexing,  or  distressing,  than  this ;  that  GOD  creates  our 
sin  by  an  act  of  his  Omnipotence,  and  then  punishes  it. 
4thly.  The  Scriptures  no  where  assert  this  doctrine. 
The  passages,  commonly  alleged  in  support  of  this  doctrine,  ap- 
pear, to  me  at  least,  to  be  forced  from  their  natural,  obvious  inter- 
pretation, for  this  purpose.  Nor  ought  it  to  be. admitted,  that  a 
doctrine  of  this  importance  would  be  taught  in  ambiguous  and  ob- 
scure passages  only.  A  strong  support  of  this  opinion,  is  found  in 
the  copiousness,  variety,  and  explicitness  of  the  passages,  in  which 
the  Scriptures  teach  us  the  agency  of  GOD  in  our  sanctification. 
This  important  distinction  between  the  two  cases,  ought  to  have  its 
full  weight  with  our  minds ;  and  should,  I  think,  be  considered  as 
decisive. 

Should  it  be  here  objected,  that  the  scheme,  which  I  am  contend- 
ing for,  is  opposed  to  the  doctrine  of  GOD'S  agency  in  our  sanctifi- 
cation :  I  deny  the  objection  to  be  true.  The  Scriptural  doctrine 
of  sanctification  does  not,  I  apprehend,  teach  us,  that  jie  is  the  au- 
thor, or  Creator,  even  of  our  holy  volitions.  On  the  contrary, 
Scriptural  regeneration  is  the  creation,  not  of  our  -volitions,  but  of 
such  a  state,  temper,  or  disposition,  that  the  mind  itself  produces 
other  volitions,  than  those  zohich  it  would  have  produced  in  its  for- 
mer state.  After  regeneration,  GOD  affects  the  mind  in  sanctifying 
it,  in  the  manner  commonly  denoted  by  the  word  influence  j  and  not 
by  a  work  of  creation,  continually  carried  on  in  the  mind.  Hence 
GOD  is  said  to  sanctify  his  children  by  his  Word,  as  well  as  by  his 
Spirit.  But  it  is  impossible,  that  his  Word  should  any  .way  be 
concerned  with  the  creation  of  new  volitions. 


414  THE  TEMPTATION  AND  FALL.  [SER.  XXVII. 

To  these  observations  it  ought  to  be  added,  that  several  of  the 
objections,  heretofore  alleged  against  the  doctrine,  that  the  soul  is 
a  mere  chain  of  ideas  and  exercises,  lie  with  equal  weight  against 
this.  These  have,  however,  been  too  lately  mentioned,  to  demand 
a  repetition. 

The  second  question,  to  which  I  have  referred,  and  which,  like  the 
other,  affects  not  the  sin  of  Adam  only,  but  all  sin,  is  this  :  Why  did 
God  permit  ADAM  to  fall  ? 

Before  I  attempt  to  answer  this  question,  it  will  be  proper  to  ob- 
serve, that  according  to  all  the  schemes  of  accounting  for  the  in- 
troduction of  moral  evil,  which  have  been  mentioned,  the  fall  of 
Adam  was  permitted,  that  is,  was  not  hindered,  by  God.  It  may 
be  also  proper  to  state  the  difference,  which  in  my  own  view  exists, 
between  permitting,  or  not  hindering,  sin,  and  creating  it.  It  is 
this.  In  the  former  case,  man  is  the  actor  of  his  own  sin.  His  sin 
is,  therefore,  wholly  his  own  ;  chargeable  only  to  himself;  chosen 
by  him  unnecessarily,  while  possessed  of  a  power  to  choose  other- 
wise ;  avoidable  by  him ;  and  of  course  guilty,  and  righteously 
punishable.  Exactly  the  same  natural  power  is  in  this  case  pos- 
sessed by  him,  while  a  sinner,  which  is  afterwards  possessed  by 
him,  when  a  saint ;  which  Adam  possessed  before  he  fell ;  and 
which  the  holy  Angels  now  possess  in  the  Heavens.  This  power 
is,  also,  in  my  view,  perfect  freedom ;  a  power  of  agency,  as  abso- 
lute as  can  be  possessed  by  an  Intelligent  creature. 

In  the  latter  case,  the  volitions  of  man  are  immediately  produced 
by  Omnipotence  $  are  the  acts  of  God  himself,  and  not  at  all  of  man  $ 
are  merely  annexed  to  man,  as  accidents  $  are  in  the  natural  sense 
necessary,  and  irresistible  j  and,  so  far  as  I  can  see,  are  in  no  sense 
chargeable  to  man. 

In  the  former  case,  God  is  supposed  to  create  beings,  possessed 
of  the  full  power  to  originate  any,  and  every,  moral  action ;  in  the 
natural  sense,  able  to  stand,  as  well  as  liable  to  fall ;  and  falling, 
only  because  they  did  not  make  the  best  use,  which  they  could,  of 
their  power  to  stand.  In  the  latter  case,  he  created  their  apostacy. 
Their  fall,  therefore,  was  irresistible ;  unless  it  should  be  proved 
that  a  creature  can  resist  Omnipotence. 

With  these  things  premised,  I  observe  in  answer  to  this  question, 
that  a  state  of  trial  supposes  of  course  a  capability  of  falling,  and 
cannot  exist  without.  That,  in  this  state,  God  is  obliged  to  secure 
his  creatures  from  falling,  has  not  hitherto  been  proved ;  and  cer- 
tainly ought  not  to  be  admitted,  without  proof.  If  he  rewards  them 
with  happiness,  proportioned  to  their  obedience,  so  long  as  they 
continue  obedient ;  I  see  not  how  any  thing  further  can  be  de- 
manded at  his  hands.  Perfect  justice  seems  in  this  case  to  be  sa- 
tisfied. 

Still  it  will  be  asked,  why  God  suffered  a  thing,  so  evil  and  dis- 
tressing, as  sin,  to  exist. 

Probably  the  best  answer,  ever  given  to  this  question  in  the  pre- 


SER  XXVIL]  THE  TEMPTATION  AND  FALL.  415 

sent  world,  is  that,  which  was  given  by  Christ,  concerning  one 
branch  of  the  divine  dispensations  to  mankind :  Even  so,  Father  ; 
for  so  it  seemed  good  in  thy  sight.  It  was  a  dispensation  approved 
by  infinite  Wisdom,  and  seen  by  the  Omniscient  eye  to  be  neces- 
sary towards  that  good,  which  God  proposed  in  creating  the  uni- 
verse. 

The  restless  and  roving  mind  of  man  is,  however,  often  unsatis- 
fied with  this  answer.  I  will,  therefore,  add  by  way  of  explana- 
tion, and,  I  hope,  with  that  profound  reverence,  which  all  creatures 
owe  to  their  Creator,  and  that  diffidence,  which  becomes  a  creature 
of  yesterday,  that  if  Adam  had  not  fallen,  Christ  would  not  have 
redeemed  mankind :  for  had  there  been  no  Apostates,  there  could 
have  been  no  Redeemer,  and  no  Redemption.  The  mercy  of  God, 
therefore,  the  most  perfect  of  his  attributes,  and  the  consummation 
of  his  excellence,  would  have  been  unknown  to  the  universe.  All 
the  blessings,  bestowed  on  mankind,  would  have  been  the  reward 
of  the  obedience  of  Adam,  and  his  posterity.  But  the  blessings, 
bestowed  on  glorified  saints,  are  the  rewards  of  the  obedience  ot 
the  Eternal  Son  of  God.  These  rewards  could  not  have  been 
given,  had  not  Christ  obeyed :  and  Christ  could  not  have  obeyed, 
had  he  not  become  the  Substitute  for  sinners,  or  the  Mediator  be- 
tween God,  and  apostate  creatures.  These  rewards,  also,  will 
differ  from  those  in  the  former  case,  as  the  respective  persons,  who 
obeyed,  differed  in  the  excellence  of  their  characters,  and  the  va- 
lue of  their  obedience. 

Had  Adam  obeyed ;  it  is,  I  think,  highly  probably,  that  the  ori- 
ginal world  would  have  continued,  and  the  present  Heavens.  The 
new  Earth,  and  the  new  Heavens,  which  will  be  created  after  the 
Mediatorial  Kingdom  is  finished,  would  never  have  been.  No  hu- 
man beings  would  have  been  admitted  into  Heaven.  None  of  that 
joy  would  have  been  experienced,  which  now  springs  up  in  hea- 
venly minds  over  the  repentance  and  salvation  of  sinners,  and 
which  will  increase  and  brighten  for  ever.  None  of  those  things, 
into  which  Angels  desire  to  look,*  would  have  been  brought  into 
being ;  nor  would  that  glorious  purpose  of  the  creation  of  all  things, 
mentioned  by  the  Apostle,  the  knowledge,  acquired  by  principali- 
ties and  powers  in  heavenly  places,  concerning  the  manifold  wisdom 
of  God,  disclosed  in  his  dispensations  to  his  Church^  have  ever 
been  accomplished. 

By  the  redemption  of  Christ,  Heaven  as  well  as  Earth,  Angels 
as  well  as  men,  are  materially  changed  from  their  former  circum- 
stances, and  character.  Nay,  the  whole  immense  and  eternal 
kingdom  of  JEHOVAH,  by  means  of  this  amazing  work,  assumes  a 
new  aspect ;  and  both  Creation  and  Providence,  are  invested  with 
a  new  character.  God  is  seen  by  his  Intelligent  creatures  in  new 
manifestations  of  beauty,  glory,  and  loveliness.  Throughout  never- 

•  See  1  Pet.  i.  12.  f  See  Eph.  ii.  9,  10 


416  THE  TEMPTATION  AND  FALL.  [SER.  XXVII 

ending  ages,  virtuous  minds  will  be  enlarged  with  knowledge,  ex- 
alted in  holiness,  and  improved  in  dignity,  and  happiness,  beyond 
all,  which  would  have  otherwise  been  proper,  or  possible ;  and 
their  affections,  obedience,  and  praise,  become  more  refined,  and 
more  elevated,  in  a  rapid  and  regular  progress.  The  former  legal 
system,  therefore,  of  which  the  primitive  state  of  Adam  was  a  part, 
had  comparatively  no  glory,  by  reason  of  the  excelling  glory  of  the 
system  of  Redemption. 

How  far  these  observations  may  contribute  to  the  satisfaction  of 
the  inquirer,  I  will  not  presume  to  determine.  That  the  system  of 
divine  dispensations  is  now,  and  will  for  ever  be,  widely  different 
from  what  it  would  have  been,  had  the  work  of  Redemption  not 
taken  place,  must,  I  think,  be  acknowledged.  I  will  only  add, 
that,  as  we  are  of  yesterday,  and  consequently  know  nothing,  it  is 
not,  and  cannot  be,  strange,  that  things  of  this  extent  should  be  so 
high,  and  so  vast,  that  we  cannot  attain  to  them. 

Should  an  emmet,  from  the  top  of  his  mole-hill,  undertake  to  sur- 
vey the  world  around  him ;  and  to  descant  on  the  beauty,  or  deform- 
ity x)f  the  landscape,  the  suitableness  of  the  soil,  climate  and  ac- 
•  commodations,  for  the  settlement, .  health,  husbandry,  and  com- 
merce, of  men  ;  and  propose  plans  for  the  improvement  of  some 
of  these  things,  and  the  reformation  of  others  ;  we  should  proba- 
bly consider  him  as  a  very  imperfect  judge  of  such  subjects ;  and 
smile  'both  at  his  presumption,  and  his  philosophy.  With  respect 
to  the  subject  in  hand,  we  are  emmets ;  and  take  our  surveys  only 
from  the  top  of  a  mole-hill.  When  it  is  considered,  that  the  con- 
sequences of  this  event  reach  through  eternity,  and  that  such  won- 
derful consequences,  have  already  followed  it,  a  small  share  of 
modesty  will  induce  us  to  confess  our  inability  to  judge  concerning 
it,  and  to  take  the  station  of  humble  learners,  at  the  feet  of  our 
Divine  Instructor,  rather  than  to  ascend  the  chair  of  philosophical 
judgment,  and  haughty  decision. 

REMARKS. 

1st.  In  this  difficult  part  of  the  history  of  man,  we  cannot^  I  think, 
fail  to  see,  how  superior  the  Scriptural  account  of  the  introduction  of 
Moral  evil,  into  the  world,  is  to  every  other. 

The  Scriptural  account  is  summarily  this.  Two  beings,  the  pa- 
rents of  mankind,  created  holy,  and  placed  by  God  in  a  paradise 
of  good,  were  deceived,  and  seduced,  by  the  insidious  art  of  an 
evil  and  superior  being,  permitted  for  wise  and  good  purposes,  to 
have  access  to  them. 

The  two  principal  schemes  of  philosophy  on  this  subject,  are 
these : 

First ;  That  the  soul  was  created  holy,  and  was  contaminated  by 
being  united  to  Matter;  because  Matter  is  the  seat  of  sin,  and  pollu- 
tion : 


SER.  XXVII.]  THE  TEMPTATION  AND  FALL.  417 

Secondly ;  That  the  soul  was  created  holy,  but  apostatized  in  a 
pre-existent  state^ 

Of  the  first,  it  is  sufficient  to  say,  that  it  is  contrary,  not  to  truth 
only,  but  to  possibility :  since  it  is  clearly  impossible  that  any  be- 
ing, except  a  thinking,  voluntary  one,  should  be  the  subject  of 
either  virtue  or  sin 

On  the  second,  it  is  to  be  observed,  that  all  the  difficulties  attend 
it,  which  attend  the  supposition  of  an  apostacy,  in  the  present  state. 
The  difficulty  does  not  at  all  lie  in  the  fact,  that  man  apostatized 
here,  but,  in  the  fact,  that  he  apostatized  at  all.  Of  course,  wheth- 
er we  suppose  the  apostacy  to  have  taken  place  in  this  world,  or 
in  another,  the  difficulties  involved  in  it,  still  remain  possessed  of 
their  full  strength,  and  without  being,  in  the  least  degree,  obvi- 
ated. 

Besides,  that  man  did  pre-exist,  is  a  mere  assumption,  of  which, 
there  is  not  a  shadow  of  evidence ;  and  against  which,  even  the  light 
of  nature  furnishes  strong  probability. 

2dly.  In  this  story,  we  see  the  amazing  evil  of  sin,  manifested  in 
the  conduct  of  the  Tempter. 

What  a  disposition  was  that,  which  was  exhibited,  in  the  seduc- 
tion of  our  first  parents  from  their  obedience !  From  what  a  state 
of  innocence  and  happiness,  did  it  plunge  them  and  their  poster- 
ity !  At  the  same  time,  no  personal  resentment  operated,  no  re- 
venge burned  in  his  breast  against  them ;  for  between  him  and  them, 
there  had  never  been  a  controversy,  nor  even  a  connexion.  They 
were  ignorant  that  such  a  being  as  himself  existed,  and  had  never 
done,  nor  wished  him,  any  evil  whatever. 

But  he  envied,  he  hated  their  virtue,  their  happiness,  and  their 
prospects.  Under  the  influence  of  these  infernal  feelings,  he  la- 
boured to  destroy  them,  and  a  world  with  them ;  and  voluntarily 
entailed  on  countless  millions  of  Intelligent  beings,  sin,  and  wrath, 
and  ruin.  How  vast,  how  wonderful,  how  dreadful,  is  this  malice ! 
How  hateful  is  he  in  whom  it  resided  !  Such  is  the  true  nature  of 
all  Sin.  In  degree,  it  may  differ:  in  kind,  it  is  the  same. 

Let  it  be  here  remembered,  that  every  Tempter  is  employed, 
substantially,  in  the  same  manner.  Every  Tempter,  in  seducing 
a  fellow-creature,  is  influenced  by  sin ;  and  tempts  to  sin.  The 
person  tempted  is  induced  to  disobey  God  :  to  become  guilty  and 
odious  ;  to  incur  his  a^ger;  and  to  expose  himself  to  the  miseries 
of  the  second  death.  What  a  dreadful  employment  is  this !  Yet 
how  common  !  how  evidently  universal !  No  language  seems  suf- 
ficiently forcible  to  describe  the  turpitude  of  a  murderer,  or  a  trai- 
tor. But  how  guiltless  does  the  murder  of  the  body  seem,  when 
compared  with  the  murder  of  the  soul !  What  treachery  can  be 
named  with  that,  which  cheats  ,an  immortal  being  out  of  heaven, 
and  deceives  him  into  hell? 

Nor  is  the  mode,  in  which  temptations  are  usually  conducted, 
any  other,  than  that  recited  in  the  text.  In  every  temptation,  the 

VOL.  I.  53 


418  THE  TEMPTATION  AND  FALL.  [SER.  XXVII. 

truth  of  God  is  denied;  his  wisdom  or  goodness  questioned;  his 
conduct  exhibited  as  strange,  and  his  commands  as  unreasonable. 
Obedience  is  always  represented  as  exposed  to  disadvantages ; 
and  sin,  as  the  true  road  to  real  and  exquisite  enjoyment.  Jea- 
lousy is  thus  naturally  kindled  ;  discontent  excited  ;  and  the  man 
induced  to  repine  at  his  lot,  to  murmur,  in  thought  at  least,  against 
his  Maker,  and  to  covet  and  seek  forbidden  enjoyments. 

In  the  mean  time,  the  soul  is  nattered  perpetually  with  the  hope 
of  safety  in  sin  ;  is  taught  to  expect  exemption  from  punishment ; 
and  is  boldly  informed,  that  it  shall  not  surely  die.  Thousands 
and  millions  of  times  has  this  story  been  told  ;  and  repeated 
through  every  age,  from  the  apostacy  to  the  present  hour.  Thou- 
sands and  millions,  also,  of  foolish  and  unhappy  wretches,  listen  to 
the  tale,  because  it  is  loved ;  and  receive  it  on  a  tenth  part  of  the 
evidence,  which  they  would  demand,  to  enforce  on  their  minds  a 
single  truth,  or  a  single  duty :  or  rather,  they  receive  it  first ;  and 
wait  for  the  evidence5  till  some  future  time.  Eve  is  often  censured 
for  yielding  to  a  tempter,  of  finished  cunning.  How  many  of  her 
descendants  yield  to  fools  and  blockheads,  to  gross  and  blunder- 
ing solicitations ;  unfurnished  with  even  a  plausible  pretence,  or 
that  miserable  consolation  to  sinners,  an  apology  for  the  compli- 
ance !  Let  no  one  cast  the  first  stone  at  our  common  Parent,  who 
is  not  conscious  that  he  himself  has  not  sinned  in  the  same  manner. 

3dly.  We  learn  from  this  story,  that  the  only  time  of  successful 
resistance  to  temptation,  is  the  moment,  when  it  is  presented. 

I  have  already  remarked,  that  had  our  first  parents  promptly 
refused  to  listen,  they  would,  in  all  probability,  have  escaped  the 
snare.  What  is  true  of  them,  is  true  of  all  their  posterity.  The 
very  act  of  deliberating,  results  from  want  of  sufficient  faith  in 
GOD,  and  sufficient  firmness  in  our  duty.  In  our  deliberations, 
also,  we  are  exposed  to  many  dangers.  We  are  ignorant,  yet  be- 
lieve ourselves  knowing ;  foolish,  yet  are  vain  of  our  wisdom ; 
weak,  yet  are  always  ready  to  confide  in  our  strength.  Hence  we 
form  false  conclusions  from  miserable  premises  :  yet  we  think  both 
the  premises  and  conclusions  sound,  because  they  are  devised  by 
such  sagacious  beings,  as  ourselves.  In  our  love  to  sin,  we  have 
an  enemy  within  us,  of  whose  presence,  or  even  existence,  we  are 
usually  not  aware,  ever  ready  to  aid  the  assaults  of  the  enemy 
without.  From  our  ignorance,  we  are  easily  perplexed ;  from  our 
vanity,  easily  flattered  ;  and  from  both,  easily  overcome.  Of  our 
perplexity,  every  tempter  takes  advantage,  while  he  covers  the 
hook  with  a  bait  for  our  vanity.  The  more  we  reason,  the  more 
we  plunge  ourselves  into  difficulties ;  and  the  less  hope  do  we  find 
of  an  escape.  The  longer  the  assault  continues,  the  more  feeble, 
embarrassed,  and  irresolute  do  we  become  ;  and  the  more  bold, 
powerful,  and  assured,  our  seducer:  till,  at  length,  that  resolution 
and  understanding,  which  at  first  would  have  gained  an  easy  and 
certain  victory,  become  an  unresisting  prey.  Resist  then  the  De- 


SER.  XXVII. J  THE  TEMPTATION  AND  FALL. 

•vil,  resist  every  tempter,  at  first ;  at  the  moment  of  solicitation ; 
and  he  will  flee  from  you. 

4thly.  We  are  also  taught  by  this  passage  of  Scripture,  that  the 
ultimate  safety  of  mankind,  when  they  are  tempted,  lies  in  GOD  only. 
Had  Eve  sought  the  protection  of  GOD,  when  she  was  assailed 
by  the  Adversary ;  she  had  never  fallen.  Had  she  remembered 
the  character  of  GOD  ;  she  had  never  believed  the  declarations  of 
the  Tempter.  Had  she  admitted  no  jealousy,  no  suspicion,  of  the 
divine  Wisdom  and  goodness ;  she  had,  in  all  probability,  kept  her 
happy  state. 

The  same  dangers  attend  all  her  descendants.  If  we  wish  to 
overcome,  or  escape,  temptations ;  it  is  indispensable,  that  we 
remember  the  presence,  and  acknowledge  the  character,  of  GOD  ; 
that  we  distrust  in  no  degree  his  sincerity  or  kindness ;  and  that  we 
go  directly  to  him  for  the  succour,  which  we  need.  The  closing 
petition  in  the  prayer,  taught  by  Christ  to  his  disciples,  is,  Lead  us 
not  into  temptation  :  but  deliver  us  from  evil :  that  is,  Suffer  us  not 
to  be  led  into  temptation  ,•  but,  should  this  danger  betide  us  at  any 
time,  deliver  us  from  the  evil  to  which  we  shall  be  then  exposed. 
Of  six  petitions  only,  of  which  this  prayer  consists ;  a  prayer 
taught  by  him,  who  knew  all  the  dangers  and  necessities  of  man ; 
this  is  one.  So  necessary  did  he  determine  this  assistance  and 
guardianship  to  be  ;  and  so  necessary  our  continual  prayer,  that  it 
might  be  afforded. 

In  the  first  temptation,  we  see  the  doctrine  strongly  illustrated. 
Here  no  prayer  ascended  for  aid.  Here,  therefore,  no  aid  was 
given ;  and  here,  left  to  themselves,  the  miserable  victims  were  of 
course  destroyed.  Let  us,  then,  learn  wisdom,  both  from  their  ex- 
ample and  their  end.  Let  us  avoid  the  one,  that  we  may  escape 
the  other.  For  protection  from  tempters,  and  temptations,  both 
within  us  and  without  us,  let  our  prayers  unceasingly  rise  with 
fervent  repetition.  Especially,  when  the  Serpent  approaches,  when 
the  charm  is  about  to  begin ;  and  when  his  mouth  is  ready  to 
open  and  swallow  us  up,  let  our  cries  for  help  ascend  to  Heaven; 
that  He,  who  is  swift  to  hear,  and  always  prepared  to  pity  and  re- 
iieve,  may  mercifully  extend  his  aim,  and  snatch  us  from  the  jaws 
tf  destruction. 


SERMON  XXVIII. 


PROVIDENCE. THE    SENTENCE    PRONOUNCED    ON    MAN. 


GENESIS  Hi.  14 — 19. — And  the  Lord  God  said  unto  the  serpent,  Because  thou  hast 
done  this,  thou  art  cursed  above  all  cattle,  and  above  every  beast  of  the  field :  upon 
thy  belly  shall  thou  go  ;  and  dust  shall  thou  eat  all  the  days  of  thy  life.  Jlnd  I 
will  put  enmity  between  thee  and  the  woman,  and  between  thy  seed  and  her  seed  • 
it  shall  bruise  thy  head,  and  thou  shall  bruise  his  heel.  Lnto  the  woman  he  said, 
I  will  greatly  multiply  thy  sorrow  and  thy  conception  :  in  sorrow  thou  shall  bring 
forth  children  ;  and  thy  desire  shall  be  to  thy  husband,  and  he  shall  rule  over  thee. 
Jlnd  unto  Mam  he  said,  Because  thou  hast  hearkened  unto  the  voice  of  thy  wife, 
and  hast  eaten  of  the  tree,  of  which  I  commanded  thee,  saying,  Thou  shall  not  eat 
of  it ;  cursed  is  the  ground  for  thy  sake  ;  in  sorrow  shall  thou  eat  of  it  all  the  days 
of  thy  life  :  Thorns  also  and  thistles  shall  it  bring  forth  to  thee  ;  and  thou  shall 
eat  the  herb  of  the  field.  In  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou 
return  unto  the  ground  ;  for  out  of  it  wast  thou  taken  :  for  dust  thou  art,  and  unto 
dust  shalt  thou  return. 

IN  my  last  discourse,  I  considered  at  length  the  temptation  of 
our  first  parents,  and  their  consequent  fall  from  holiness,  and  from 
the  favour  of  God.  The  next  subject,  which,  in  a  system  of  the- 
ology, invites  our  attention,  is  the  sentence  which  followed  their 
transgression. 

This  sentence  is  contained  in  the  Text,  and  naturally  divides 
itself,  for  our  consideration,  into  three  parts  : 

I.  The  Sentence  pronounced  on  the  Tempter: 

II.  That  pronounced  on  the  Woman  :  and, 

III.  That  pronounced  on  the  Man. 

The  order,  in  which  this  subject  is  exhibited  to  us,  is  the  same 
which  existed  in  the  Temptation  itself,  and  in  the  transgression 
also.  The  Serpent  first  sinned  in  tempting  the  Woman  ;  the 
Woman  sinned  next,  in  yielding  to  his  solicitations,  and  eating  the 
forbidden  fruit ;  and  the  Man  last,  in  yielding  to  the  solicitations  of 
the  Woman. 

On  the  sentence,  as  here  pronounced,  it  will  be  proper  to  re- 
oiark,  generally,  that  it  is  not  a  mere  repetition  of  the  words  of 
the  Law.  Nor  is  it  to  be  considered,  as  in  fact  involving  the  whole 
of  the  sentence,  contained  in  the  law.  That  sentence  seems  to 
have  been  left  by  God  as  it  was  originally  denounced ;  and  nothing 
more  to  have  been  now  intended  as  a  threatening,  except  to  dis- 
close to  our  first  parents  various  evils,  attendant  on  the  state  of 
guilt  and  degradation,  to  which  they  had  reduced  themselves,  and 
to  remind  them  of  the  mortal  condition,  in  which  they  were  now 
finally  fixed.  On  the  Serpent,  indeed,  a  sentence  new,  and  be- 
fore undisclosed,  was  declared.  The  evils,  which  he  was  to  suffer 
in  consequence  of  this  sin,  were  announced:  while  in  the  same 


SER.  XXVIII]  THE  SENTENCE,  &x.  431 

threatening  was  included,  also  a  promise  of  great  and  singular 
benefits  to  those,  whom  he  had  most  wickedly  seduced. 

The  original  threatening  of  the  Law,  or  Covenant,  under  which 
our  first  parents  were  placed,  involved  all  the  evils,  which  they 
and  their  posterity  were  ever  to  suffer.  The  sentence,  now  passed 
on  the  transgressors,  unfolded,  particularly,  several  distresses, 
which  they  were  hereafter  to  experience  under  this  original  threat- 
ening •,  and,  at  the  same  time,  furnished  them  with  consolations  ol 
high  importance. 

I.  The  Sentence,  passed  on  the  Serpent,  claims  a  two-fold  consid- 
eration :  in  its  literal  meaning,  and  in  its  principal  meaning. 

In  the  literal  meaning  of  this  denunciation,  the  Serpent  is  cursed 
beyond  all  other  beasts,  is  doomed  to  creep  on  the  ground,  and  to 
eat  dust  all  the  days  of  his  life.  Perpetual  war,  it  is  declared, 
shall  exist  between  his  seed  and  that  of  the  Woman  ;  in  which  he 
shall  bruise  the  keel  of  his  adversary ;  while  his  adversary  shall 
bruise  his  head, 

This,  which  I  have  chosen  to  call  the  literal  meaning  of  the  sen- 
tence, is,  I  acknowledge,  rather  an  application  of  it  to  the  literal 
serpent.  The  language,  in  which  it  is  explained,  is,  I  think,  plainly 
figurative ;  and  involves,  generally,  a  state  of  peculiar  degrada- 
tion and  suffering.  It  has  been  supposed,  and  I  apprehend  justly, 
that  the  original  condition  of  the  Serpent,  as  an  animal,  was  supe- 
rior and  distinguished.  Ancient  opinions  considered  the  serpent 
as  winged,  beautiful  and  privileged,  above  other  animals.  If  these 
opinions  be  allowed  to  be  just ;  it  will  be  easily  seen,  that  the  de- 
gradation was  remarkable,  and  altogether  calculated  to  convince 
our  first  parents  of  the  miserable  tendency  and  influence  of  trans- 
gression. In  every  view,  the  condition  specified,  is  a  condition 
deeply  degraded,  and  suited,  obviously,  to  show  the  proper  effect 
of  sin  on  all  the  instruments,  by  which  it  was  accomplished.  What- 
ever the  serpent  lost,  as  \vell  as  whatever  he  suffered,  was  an  in- 
fliction, properly  evincing  the  hatred  of  God  to  every  thing,  con- 
cerned in  the  seduction  of  mankind ;  and  to  show  to  their  progeni- 
tors, in  immediate  consequence,  both  the  evil  of  which  they  had 
been  guilty,  and  the  certainty  of  their  future  punishment. 

The  enmity,  which  was  announced,  and  which  has  existed  be- 
tween the  seed  of  the  woman  generally,  that  is,  mankind,  and  the 
seed  of  the  Serpent,  has  been  a  source  of  innumerable  evils  to  the 
Serpent.  Animals  of  this  kind  have  ever  been  peculiarly  hated 
and  hunted,  peculiarly  attacked  and  destroyed,  from  the  beginning. 
Even  the  harmless  ones  do  not  escape.  A  war  of  extermination 
has  plainly  been  declared  against  them,  and  carried  on  through  all 
generations  with  unrelaxing  and  unceasing  animosity.  In  conse- 
quence of  this  hostility,  millions  of  them  have  probably  perished, 
which  otherwise  might  have  continued  through  the  date,  allotted 
by  Providence  to  their  being.  In  the  mean  time,  not  a  small  num- 
ber of  the  human  race  have  fallen  victims  to  the  enmity  of  these 


422  THE  SENTENCE  [SER.  XXVIII. 

venomous  beings ;  and  have  usually  been  wounded  in  every  part 
of  the  Body,  mentioned  in  this  prediction. 

The  principal  meaning  of  this  sentence,  or  its  application  to  the 
allegorical  Serpent,  the  real  Tempter,  is,  however,  of  infinitely 
more  importance,  and  has  a  totally  superior  claim  to  our  attention. 

The  Tempter  and  the  Woman  were,  in  the  transgression,  united 
together  as  rebels  against  their  Creator.  In  the  eye  of  the  Temp- 
ter, this  union  was  begun,  only  to  be  strengthened,  and  perpetuated. 
He  had  once  sinned  and  was  finally  rejected  by  God.  He,  there- 
fore, naturally,  and  in  a  sense  necessarily,  concluded,  that  rebel- 
lious man  would  be  rejected  also.  No  event  had  hitherto  happened 
in  the  Universe,  which,  to  the  view  of  a  created  being,  rendered  it 
possible  for  a  rebel  against  his  Maker  to  be  restored.  Satan, 
therefore,  of  necessity  concluded,  that  sinning  man  would  never 
be  restored ;  and  that  God,  who  had  created  man  holy,  and  destined 
him  to  endless  enjoyment,  would  be  wholly  disappointed  of  his 
own  favourite  designs.  At  the  same  time,  he  confidently  saw  the 
whole  race  added  to  his  own  kingdom,  and  the  regions  of  sin  and 
misery  enlarged,  and  peopled,  by  the  inhabitants  of  another  ruined 
world. 

But  he  now,  for  the  first  time,  was  solemnly  informed,  that  a 
part,  at  least,  of  his  expectations  would  perish.  Man,  he  was  here 
told,  would  on  the  one  hand,  be  still  his  enemy,  throughout  succeed- 
ing ages;  and  himself,  on  the  other,  be  made  to  suffer  new  and  un- 
known, yet  very  alarming,  evils,  from  a  descendant,  or  descend- 
ants, of  this  very  woman,  whom  he  had  beguiled  into  sin.  His  head 
the  chief,  the  vital,  the  percipient,  part  of  himself,  was  to  be  bruised, 
or  crushed,  by  some  one,  or  other,  of  the  progeny  of  those,  whom 
he  had  ensnared.  That  he  understood  the  real  and  full  import  of 
this  threatening,  cannot  be  supposed;  but  it  is  obvious,  that  he 
could  not  but  perceive  some  very  great  and  alarming  punishment 
to  be  in  store  for  his  new  and  flagrant  guilt.  Thus  all  his  hopes, 
like  those  of  every  hypocrite,  were  blasted  in  a  moment ;  and  wrere 
changed  into  that  painful  suspense,  and  constant  alarm,  which  are 
always  more  dreadful  than  any  misery,  except  final  and  eternal  wo. 

From  the  actual  fulfilment  of  this  prediction,  and  the  comments 
of  the  Scriptural  writers  on  the  threatening  contained  in  it,  we  are 
able  to  determine  its  full  import  with  precision  and  certainty.  The 
see d  of  the  Woman,  we  know,  was  the  Lord  Jesus  Christ ;  the  Son 
of  God,  and  the  Redeemer  of  mankind.  We  are  expressly  taught, 
that  he,  although  by  the  instigation  of  the  original  Tempter  nailed 
to  the  Cross  and  bruised  thus  in  his  heel,  his  inferior  part,  his  flesh, 
yet  triumphed  and  made  an  open  show  of  principalities  and  powers 
in  his  Crucifixion,  and  thoroughly  led  captivity  captive,  after  he  had 
effectually  spoiled  them  of  all  their  glory.  In  this  great  event,  he 
not  only  vanquished  Death,  but  destroyed  also  him  that  had  the 
power  of  Death  ;  that  is,  the  Devil. 

In  this  great  event,  he  disappointed,  and  ruined,  all  the  hopes 


SER.  XXVIII.]  PRONOUNCED  ON  MAN.  423 

and  designs  of  this  proud  and  malicious  spirit.  His  future  lot  he 
rendered  far  more  shameful  and  wretched  than  before ;  lowered 
his  pride  for  ever  in  the  dust ;  turned  his  malevolence  backward 
on  himself;  mortified  his  envy  anew,  and  inexpressibly ;  and  made 
the  race,  whom  he  had  seduced,  the  instruments  of  completing  his 
degradation,  and  ruin. 

From  Man,  that  is,  from  penitent,  returning,  and  reformed  man, 
this  divine  person  took  away  the  sting  of  the  threatened  Death  ; 
and  chiefly,  the  Death  itself,  which  was  threatened.  The  grave 
he  opened  anew,  and  forced  it  to  surrender  its  captives  to  him- 
self. For  all  those  of  this  numerous  race,  who  are  willing  to  con- 
fide in  him  as  their  Redeemer,  he  opened  the  gates  of  immortality; 
of  a  new  and  far  more  glorious  immortality  than  that  which  thev 
had  lost.  He  purchased  for  them  the  sanctification  of  the  Soul, 
the  forgiveness  of  their  sins,  and  an  inheritance  undefihd  and  eter- 
nal among  the  very  Angels,  to  whose  rank  and  character  Eve,  by 
eating  the  forbidden  fruit,  expected  to  arise.  They  indeed,  in  a 
manner,  however,  far  different  from  that  which  was  in  the  Tempt- 
er's thoughts,  will  become  as  Gods,  or  Angels ;  as  the  same  Sa- 
viour has  informed  us ;  and  will,  together  with  them,  receive  feli- 
city in  a  Body,  fashioned  like  unto  his  glorious  Body,  and  incon- 
ceivably superior  to  the  refined  dust  which  composed  the  forms  of 
our  first  parents.  In  a  state,  perfectly  sanctified  and  cleansed, 
they  will  enjoy  a  happiness,  ennobled  and  expanded  beyond  all 
that  heaven  itself  imagined,  before  the  Mediation  of  the  Son  of 
God ;  a  happiness,  suited  to  reward  his  infinitely  meritorious  obe- 
dience in  the  work  of  Redemption.  Thus  the  sum  of  happiness  to 
the  universe,  will  be  undoubtedly  increased,  and  to  an  immense 
extent,  by  the  very  means  which  this  haughty,  malignant  Spirit  em- 
ployed for  its  destruction. 

The  Character,  the  station,  the  residence,  the  employments,  the 
honour,  and  the  happiness,  of  Man  will  be  wonderfully  exalted ; 
the  exhibitions  of  the  divine  glory  will  be  supremely  enhanced ; 
and  the  Mercy  of  God,  before  unknown  and  unimagined,  will  be 
displayed  with  infinite  and  eternal  splendour.  God,  in  the  new, 
peculiar,  and  most  endearing  relations  of  Father,  Redeemer,  and 
Sanctifier,  far  more  intimate  and  affecting  than  those  of  Creator, 
and  Ruler,  will  be  more  nearly  united  to  his  Intelligent  creatures ; 
and  will  be  seen  in  more  venerable  and  lovely  exhibitions  of  his 
supreme  excellence  :  while  the  themes  of  contemplation,  gratitude, 
and  praise,  will  be  far  more  noble  and  interesting  than  could  have 
been  proper  or  possible,  had  not  our  first  Parents  lost  their  primi- 
tive station  and  happiness.  Thus  the  Providence  of  God  will 
wear  a  new  and  more  glorious  aspect ;  the  divine  kingdom  assume 
a  splendour  and  importance  before  unknown ;  and  the  Universe 
become  a  different,  and  incomparably  more  exalted  scene  of 
being. 

In  the  mean  time,  the  Tempter  himself,  at  the  close  of  this 


424  THE  SENTENCE  [SER.  XXVIII. 

earthly  system,  when  all  his  wickedness  shall  have  been  acted, 
and  all  his  wiles  exhausted,  will  together  with  his  debased  and 
wretched  companions,  be  consigned  to  everlasting  chains,  to  total 
disappointment,  to  extreme  humiliation,  to  eternal  darkness,  and 
to  wo  and  despair,  endless  and  inexpressible. 

II.  The  sentence  pronounced  on  the  Woman,  next  demands  our 
attention. 

This  consisted  of  two  parts :  The  pain  and  sorrow,  which  were 
to  attend  her  in  bearing  and  bringing  forth  children  ;  and  her  sub- 
jection to  her  husband.  Neither  of  these  would  have  had  any  be- 
ing, had  she  resisted  the  temptation.  She  would  have  been  a 
mother ;  but  without  pain  and  anguish :  and  she  would  have  been 
a  wife ;  but  without  any  humiliating  inferiority  to  her  husband. 

Now  her  state  in  both  respects  was  entirely  changed.  Her 
life  became  full  of  sorrow,  and  largely  acquainted  with  grief ';  and 
a  great  proportion  of  all  her  sufferings  were  to  arise  from  these 
peculiar  sources. 

III.  The  sentence  on  the  Man  is  the  last  proposed  subject  of  con- 
sideration. 

This  consists  of  four  distincts  parts :  Toil,  Sorrow,  Humiliation, 
and  Death. 

In  the  original  state  of  Man,  he  laboured,  but  without  toil.  The 
Earth  brought  forth  its  fruits  spontaneously,  and  abundantly ;  and 
supplied  him  with  food,  without  any  necessary  care  or  exertions  of 
his  own.  He  was  formed  to  industry,  that  he  might  be  useful,  and 
of  course  dignified  and  virtuous ;  and  not  merely  that  he  might  eat. 
His  faculties,  also,  were  firm,  and  undecaying,  unsusceptible  of 
weariness,  and  incapable  of  suffering.  His  labour  was,  therefore, 
voluntary  and  delightful ;  a  privilege,  and  not  a  calamity.  The 
sources  of  sorrow,  also,  were  not  then  opened ;  and  man  had  not 
learned  to  drink  of  its  bitter  streams.  Fear,  scorn,  disease,  be- 
reavement, and  all  the  moral  causes  of  distress,  were  not  yet  ap- 
pendages of  this  new  world.  Intemperance,  sloth,  impurity,  false- 
hood, treachery,  broken  friendship,  and  iron-handed  oppression, 
together  with  a  long  train  of  their  miserable  companions,  were  yet 
strangers  to  Man. 

His  station,  as  well  as  his  character,  was,  in  the  mean  time,  no- 
ble and  dignified.  Angels  did  not  disdain  to  own,  and  converse 
with  him,  as  their  friend  and  fellow-servant.  All  his  views,  pur- 
suits, wishes,  and  employments,  were  refined  and  elevated ;  and 
were  suited  to  the  immortal  life,  and  unspotted  holiness,  in  which 
he  was  created. 

Death,  the  offspring  of  Sin,  had  hitherto  been  an  entire  stranger 
to  the  great  kingdom  of  God.  All  his  creatures,  and  Man  as  truly 
as  any  of  them,  were  possessed  of  life  literally  endless ;  and  look- 
ed forward  through  the  perpetual  succession  of  ages  without  anx- 
iety, and  without  fear. 

In  all  these  great  particulars,  Man  was  now  destined  to  a  total 


SER.  XXVIII.]  PRONOUNCED  ON  MAN.  425 

change  of  being.  He  was  condemned  to  hard  and  painful  toil;  to 
a  course  of  life,  in  which  a  great  proportion  of  the  changes  were 
merely  varieties  of  suffering ;  to  a  degradation  from  all  his  honours 
and  hopes  ;  to  a  state  of  deep  humiliation  ;  and  to  Death  as  the 
end  of  his  earthly  being,  accompanied  with  a  train  of  the  most  af- 
fecting distresses  and  horrors*  In  this  toil,  these  afflictions,  this 
degradation,  and  this  melancholy  end,  both  sexes  shared  in  most 
respects  alike.  Both  were  henceforth  sinful ;  both  were  degraded; 
both  were  unhappy ;  both  were  mortal. 

A  question  of  no  small  importance  in  Theology,  and  often  can- 
vassed by  Divines,  as  well  as  other  Christians,  will  very  naturally 
be  asked,  in  this  place ;  viz.  What  was  the  extent  of  the  curse,  or 
original  penalty,  threatened  in  the  Covenant  made  with  Adam  ? 

That  temporal  death  was  threatened  in  this  sentence,  will  not  be 
questioned.  In  my  own  opinion,  Spiritual  Death,  and  Eternal 
Death,  were  also  included. 

That  Eternal  death  constituted  a  part  of  this  sentence,  appears 
to  me  evident,  because  in  the 

1st.  place,  Adam  was  plainly  threatened  with  the  loss  of  immor- 
tal life. 

Whatever  else  was  contained  in  the  threatening,  this  must  be 
allowed  to  be  a  part  of  it.  It  follows,  therefore,  that  either  Eter- 
nal death  was  threatened ;  or  Annihilation  ;  or  temporal  death,  fol- 
lowed by  eternal  happiness.  The  last  will  not  be  pretended.  The 
second,  viz.  Annihilation,  could  not  be  threatened,  because  it  was 
certainly  no  part  of  the  design  of  God  in  the  creation  of  Man.  It 
seems  evident,  therefore,  that  the  first  is  the  true  and  only  scheme 
of  this  part  of  the  Scriptures,  because  these  three  are  the  only  pos- 
sible interpretations  of  the  passage. 

2dly.  In  the  sentence,  a  direct  promise  is  made  of  the  redemption 
of  Christ ;  as  the  remedy  for  the  curse,  which  is  here  denounced. 

But  the  redemption  of  Christ  was  not  a  remedy  for  that  part  of 
the  curse,  which  denounced  temporal  death,  as  the  reward  of  the 
apostacy.  Men  still  die ;  Adam  died ;  notwithstanding  the  re- 
demption of  Christ.  The  remedy,  therefore,  mentioned  in  the 
sentence,  did  not  refer  to  any  thing  contained  in  it,  if  temporal 
death  was  all  which  it  contained.  On  the  contrary,  it  referred  to 
something,  of  which  Adam  had  heard,  and  at  the  time,  knew  nothing. 
Yet  it  is  plain,  that  both  he  and  his  wife,  in  some  good  measure, 
knew  the  import  of  the  remedy :  for  he,  immediately  after  the  sen- 
tence was  pronounced,  called  his  Wife  Eve,  or  Chavoh,  because  she 
was  the  Mother  of  all  living;  that  is,  of  all,  who  should  live  for 
ever,  by  means  of  the  seed  of  the  Woman :  and  she,  at  the  birth  of 
Cain,  says,  I  have  gotten  a  Man,  the  Lord ;  that  is,  the  promised 
Lord,  or  seed,  who  was  to  bruise  the  Serpents  head.  As,  then,  they 
knew  what  was  meant  by  the  remedy ;  so  I  think  it  clear,  that  they 
knew  what  the  curse  intended ;  and  this,  according  to  the  view  of 
the  subject  here  presented,  can  be  no  other  than  eternal  death. 

VOL.  I.  54 


426  THE  SENTENCE  [SER.  XXVIII. 

That  they  understood,  in  some  good  measure,  the  meaning  of 
both  the  remedy  and  the  curse,  is  also  evident  from  the  fact,  that 
they  became  penitents,  and  were  accepted  of  God.  There  can  be 
no  repentance,  where  there  is  no  hope  of  acceptance.  Despair, 
here,  is  the  only  predominant  emotion  ;  and  with  despair,  repent- 
ance cannot,  in  the  physical  sense,  co-exist.  Without  an  atone- 
ment repentance  cannot  be  accepted.  As  an  atonement  was  here 
promised,  I  cannot  see  how  the  repentance  of  our  first  parents 
could  be  accepted,  or  offered,  unless  with  a  direct  reference,  in 
their  minds,  to  that  atonement,  as  the  ground  of  their  acceptance. 

3dly.  The  Apostle  Paul  appears  to  me  to  have  settled  this  point, 
in  the  fifth  Chapter  of  his  Epistle  to  the  Romans.* 

As  I  cannot  comment,  at  this  time,  on  the  passage  at  large  ;  I 
shall  refer  you  only  to  a  single  verse,  which  appears  to  me,  in  this 
respect,  a  summary  of  the  whole.  In  verse  sixteenth,  he  says, 
And  not  as  it  was  by  one  that  sinned,  so  is  the  gift :  for  the  judgment 
was  by  one  to  condemnation;  but  the  free  gift  is  of  many  offences 
unto  justification.  The  judgment,  here  mentioned,  is,  unquestion- 
ably, the  judgment  originally  passed  on  the  one  that  sinned  ;  viz. 
Adam,  and,  subsequently,  on  all  others,  who  have  sinned  after  him. 
This  is  said  to  have  been  unto  condemnation ;  a  condemnation, 
from  which  we  are  delivered  by  the  justification  specified,  and 
styled,  in  the  next  verse  but  one,  the  justification  of  life.  By  this 
justification  we  are  delivered  from  eternal  death.  Of  course,  this 
is  the  death,  to  which  we,  and  Adam. before  us,  were  condemned  by 
the  judgment  mentioned  in  this  passage. 

4thly.  The  death,  which  rezvards  sin,  in  fact,  and  which  would 
have  rewarded  the  sin  of  A  dam,  if  CHRIST  had  not  become  a  Media- 
tor, and  he  a  penitent,  is  eternal  death. 

The  true  import  of  the  threatening  is,  I  think,  certainly  learned 
from  its  execution.  But  this  is  an  infliction  of  eternal  death.  The 
consequence  is  obvious  and  irresistible. 

I  do  not,  indeed,  suppose  our  first  parents  to  have  been  distinct- 
ly possessed  of  the  exact  meaning  of  the  sentence.  I  consider 
them  as  only  informed  of  the  general  import ;  and  as  being  taught, 
that  they  were  to  suffer,  if  disobedient,  the  perpetual  loss  of  the 
favour  and  blessing  of  God,  and  to  undergo  the  manifestations  of 
his  anger  throughout  their  future  existence.  To  this  they  were 
able  to  come  as  near  in  their  views  as  they  could,  to  adequate  con- 
ceptions of  temporal  death. 

That  spiritual  death  was  also  threatened  in  this  sentence,  ap- 
pears to  me  sufficiently  evident  for  the  reasons,  to  be  alleged,  after 
I  shall  have  mentioned  the  chief  objection,  which,  so  far  as  I  am 
informed,  has  been  made  to  this  doctrine.  It  is  this :  Spiritual  Death 
is  the  state  which  Sinners,  as  such,  love;  the  prime  object  of  their 

*  See  from  verse  12  to  the  end. 


SER.  XXVJH.]  PRONOUNCED  ON  MAN.  437 

choice  ;  and  what  especially  constitutes  them  sinners.     To  this  I 
answer, 

1st.  Spiritual  Death  ought,  in  relation  to  this  question,  to  be  con- 
sidered as  threatened  to  Adam,  and  not  as  threatened  to  those  who 
were  already  sinners. 

Spiritual  Death,  or  habitual  and  immoveable  sin,  in  the  view  of 
Adam,  a  holy,  spotless  being,  and  hating  wholly  every  sin,  might, 
I  think,  be  regarded,  not  only  as  not  chosen,  or  loved,  by  him,  but 
as  an  object  of  supreme  dread  and  horror.  Let  it  be,  for  a  mo- 
ment only,  considered,  how  such  a  being  must  feel,  under  a  sense 
of  losing  his  holy  character  for  ever,  and  of  being  confirmed, 
beyond  recall,  in  a  perpetual  hatred  of  God,  and  a  perpetual  love 
and  practice  of  sin ;  and  I  believe  all  serious  persons  will  agree, 
that  this  debased,  odious,  and  contemptible  character  must  appear 
to  him  an  evil  literally  infinite.  To  sin,  once,  was  to  him  an  object 
of  horror ;  but  to  be  consigned  for  that  sin  to  habitual  and  eternal 
rebellion  and  iniquity,  and  to  become  thus  for  ever  hateful,  vile,  and 
despicable,  must  be,  on  the  one  hand,  a  loss ;  and  on  the  other,  a 
suffering,  dreadful  beyond  all  conception,  except  that  of  expe- 
rience. It  was,  therefore,  capable  of  being  the  subject  of  threat- 
ening, or  penalty ;  and  that  to  any  supposable  degree. 

2dly.  Spiritual  Death  is  plainly  the  chief  evil,  which  is,  cr perhaps 
can  be,  suffered  by  guilty  beings. 

Perpetual  and  habitual  sin,  or  that  depraved  state  of  soul,  which 
operates  only  in  sinful  actions,  is  an  evil,  greater,  if  considered  only 
as  mere  suffering,  than,  perhaps,  all  others. 

It  is,  in  the  first  instance,  the  source  of  all  the  opposition,  or 
rather  is  itself  all  the  opposition,  of  the  Soul  to  God  ;  the  aliena- 
tion from  God ;  consciousness  of  his  disapprobation  and  wrath ; 
fear  of  his  vengeance ;  and  that  miserable  murmuring  and  repining 
against  his  government  and  dispensations,  which  is  felt  by  every 
sinful  being. 

It  is,  also,  the  source  of  the  hatred,  malevolence,  envy,  revenge, 
deceit,  violence,  and  injustice,  which  so  universally  and  dreadfully 
distress,  and  destroy,  Intelligent  creatures,  in  the  present  world ; 
and  in  every  world,  where  these  dispositions  prevail.  It  also  cuts 
up  by  the  roots,  all  inclination  in  rational  beings  to  befriend  each 
other;  and  prompts  them  to  become,  as  much  as  possible,  the 
means  of  each  other's  misery. 

Finally,  the  several  emotions  of  the  soul,  in  this  state,  are  in 
themselves  misery.  This  will  readily  be  acknowledged  concern- 
ing many  of  these  emotions.  It  is  true  of  them  universally.  If 
we  suppose  them  to  be  increased  to  a  given  degree,  and  to  rage 
without  gratification,  nothing  more  is,  or  can  be,  necessary  to  com- 
plete the  misery  of  a  creature.  Is  not  envy  alone  sufficient  to  make 
wretchedness  complete  ?  Is  not  murmuring  against  God  ?  Is  not 
the  consciousness  of  being  perfectly,  and  eternally,  hateful  and 
despicable  ?  Is  not  any  vehement  and  ungratified  desire  ;  if,  at  the 


428  THE  SENTENCE  [SER.  XXVIII 

same  time,  that  desire  is  felt  to  be  unlawful,  base,  and  vile  ?  Con- 
sider all  such  affections  as  invariable  and  endless ;  and,  what  they 
are  clearly  known  to  be,  most  unworthy  and  abominable  ;  and  so 
inwrought  into  the  Soul,  that  they  cannot  be  separated  from  it,  but 
by  annihilation ;  and,  I  think,  you  will  acknowledge  readily,  that 
a  more  perfect  curse  cannot  be  named. 

3dly.  The  things  which,  in  various  places,  are  said  in  the  Scrip- 
tures, concerning  the  state  of  damnation,  in  which  this  penalty  is 
actually  inflicted,  seem  fully  to  imply,  that  spiritual  Death  is  a  part 
of  the  curse. 

In  the  first  Chapter  of  Proverbs,  Wisdom,  that  is,  Christ,  in  de- 
nouncing the  same  curse  against  the  impenitent,  particularly  under 
the  Gospel,  closes  the  threatenings  with  this  remarkable  declaration : 
Therefore  shall  they  eat  of  the  fruit  of  their  ozon  way,  and  be  Jilted 
with  their  own  devices. 

In  this  passage,  the  curse  may  be  said  to  be  repeated,  and  ex- 
plained :  and  here,  one  part  of  the  explanation  is,  that  the  impeni- 
tent shall  be  jilted  with  their  devices.  The  devices  of  a  man  are 
his  aims,  pursuits,  and  plans,  in  which  his  affections  are  all  exerted. 
With  these,  and  all  of  them,  the  very  pursuits  and  plans,  which  are 
their  own ;  that  is,  which  have  in  this  life  been  their  own ;  Christ  de- 
clares, the  impenitent  shall  not  only  be  afflicted,  but  filed.  Thus 
also,  Solomon  says,  The  Backslider  in  heart  shall  be  filed  with  his 
own  ways  ;  and  the  good  man  from  himself;  that  is,  from  his  own 
mind,  affections  and  character  ;  from  the  remembrance  of  what  he 
was,  and  the  consciousness  of  what  he  is ;  the  wicked  and  the  good 
man  shall  either  suffer  or  enjoy,  hereafter,  in  an  eminent  manner. 

Again;  Wisdom,  or  Christ,  addressing  himself  to  sinners,  in  the 
eighth  Chapter,  says,  Jill  they  that  hate  me,  love  Death.  It  can 
hardly  be  said,  that  Sinners  love  either  temporal  or  eternal  Death, 
considered  as  mere  suffering ;  but  that  they  love  spiritual  death  is 
unquestionable.  But  the  Death,  here  loved,  is,  I  think,  clearly  the 
Death  beyond  the  grave. 

The  fact  is  also  undoubted,  that  the  damned  are  not  only  unhap- 
py, but  wicked.  Nor  will  it  be  denied,  that  they  are  thus  judicial- 
ly ;  that  they  are  given  over  by  God  to  this  character  in  the  same 
manner,  as  persons  are  judicially  given  up  to  blindness,  hardness 
of  heart,  and  final  ruin,  in  the  present  world.  It  will  also,  I  pre- 
sume, be  readily  conceded,  that  their  misery  will,  in  a  great  mea- 
sure, arise  from  their  own  sinful  affections  and  pursuits,  and  those 
of  their  companions  in  wo.  These  facts  appear  to  be  a  com- 
ment on  the  curse  of  the  Law,  and  to  explain  to  us  in  this  particu- 
lar its  true  import. 

REMARKS. 

1st.  This  subject  affords  strong  proof  of  the  divine  Origin  of  the 
Scriptures. 

The  manner,  in  which  the  declarations  in  this  sentence  have 


SER.  XXVIII.]  PRONOUNCED  ON  MAN.  429 

been  already  fulfilled,  is  certainly  a  very  interesting  testimony  to 
the  truth  of  the  history,  of  which  it  is  a  part ;  a  history  of  vast 
comprehension,  and  involving  a  great  proportion  of  all  the  things 
contained  in  the  Bible ;  and  a  history  probably  more  objected  to 
by  Infidels  than  any  other  found  in  Revelation. 

Of  the  fulfilment  of  the  sentence  on  the  Serpent,  literally  under- 
stood, there  cannot  be  a  question.  A  hostility,  totally  singular,  has 
always  existed  between  him  and  mankind ;  and  a  war  has  always 
been  carried  on  with  peculiar  enmity.  To  destroy  this  animal, 
has  been  a  settled  pursuit  in  the  heart  of  man,  through  every  age 
and  every  country.  The  manner,  in  which  this  destruction  has 
been  accomplished,  has  also  been  continually  that,  which  is  here 
predicted ;  and  the  extent  of  the  destruction  has  been  in  a  sense 
without  bounds.  It  has  not  been  originated  by  a  spirit  of  self- 
defence,  but  of  hatred.  It  has  been  a  war  of  the  kind,  which  the 
Romans  describe  as  carried  on  ad  internecionem ;  or  to  the  final 
destruction  of  one  or  the  other  of  the  combatants.  The  cause  of 
this  will  in  vain  be  sought  for  in  conviction  and  contrivance.  Ser- 
pents are  certainly  far  less  mischievous  to  mankind  than  many 
other  animals,  which,  yet,  are  not  thus  hunted  and  destroyed. 
Their  shape  is  such,  and  their  whole  appearance,  as  in  other  cases 
is  regarded  not  only  without  disgust,  but  with  pleasure.  Yet  the 
sight  of  a  serpent  is  instantly  productive  of  a  dread,  a  horror,  a 
chill,  totally  singular,  and  extending  to  all  the  race  of  Adam.  An 
enmity  innate  and  irremoveable  exists  between  us  and  them,  felt 
even  at  the  mention  of  the  name,  and  strongly  and  proverbially 
expressed  in  a  great  variety  of  forms.  Even  those  serpents  which 
are  known  to  be  harmless,  are,  like  the  rest,  hated  in  the  same 
manner,  seen  with  the  same  horror,  and  killed  with  the  same  ea- 
gerness. How  striking  an  exhibition  is  this  of  the  reality  of  the 
sentence !  How  strong  a  proof,  from  fact,  of  the  truth  of  the 
history  ! 

Of  the  fulfilment  of  this  sentence  on  the  Serpent,  figuratively  con- 
sidered, we  have  no  knowledge,  except  from  the  Scriptures  them- 
selves. In  them,  as  I  have  already  shown,  we  have  a  full  account 
of  the  complete  and  wonderful  accomplishment  of  it  in  the  Re- 
demption of  Man.  In  this  account,  although  contained  in  the  Scrip- 
tures, we  are  presented  with  high  evidence  of  their  divinity.  It  is 
not  conceivable,  it  is  not  possible,  that  Moses,  unless  inspired, 
should  have  written  this  prediction,  with  even  a  conjecture,  that  it 
would  afterwards  be  thus  fulfilled.  Nor  is  it  much  more  consist- 
ent with  possibility,  that  the  Apostles  should  have  contrived  the 
subsequent  story  so,  as  thus  wonderfully  to  have  accorded  with 
this  singular  prophecy.  The  fulfilment  is  here  as  complete  as 
it  is  wonderful ;  and,  although  dependent  on  myriads  of  events, 
these  all  appear  in  one  perfect  system,  tending  always  to  this  end, 
and  in  this  end  consummating  the  scheme  of  the  prophecy.  He, 
who  can  believe  these  things  to  have  been  accidental,  or  to  have 


430  THE  SENTENCE  [SER.  XXVIII. 

been  contrived  by  mere  human  ingenuity,  must  have  a  peculiar  fa- 
cility of  believing  at  his  pleasure  ;  and  must  be  wholly  freed  from 
the  shackles  of  evidence,  whether  certain  or  probable. 

Nor  is  the  fulfilment  of  the  sentence  on  the  Woman  less  remark- 
able. In  all  ages,  countries,  and  climates,  of  the  world,  Women 
have  been  distinguished,  from  every  species  of  animals,  by  the  pains 
and  sorrows,  which  they  have  experienced  in  bearing,  and  bring- 
ing forth,  their  offspring ;  a  striking  proof,  that  the  human  race 
have  forfeited,  and  lost  their  original  supremacy  over  the  inferior 
inhabitants  of  the  Earth.  A  great  part  of  all  the  dangers  and  suf- 
ferings of  the  tender  and  delicate  sex,  are  plainly  derived  from 
this  source.  No  experience,  no  watchful  observation,  no  medical 
skill,  however  laboriously  exerted,  and  however  long  continued, 
have  been  sufficient  to  lessen  this  great  portion  of  human  wo,  or 
materially  to  prevent  the  entire  fulfilment  of  the  sentence,  pro- 
nounced on  the  general  mother  of  mankind.  The  same  sorrow, 
pain,  and  fear,  still  remain ;  the  same  dangers  still  betide ;  the 
same  diseases  still  ravage ;  and  Death,  in  the  same  humiliating 
and  distressing  forms,  and  in  the  same  proportion  and  number  of 
instances,  still  triumphs  over  one  half  of  our  species ;  in  exact  ac- 
cordance with  the  threatening  of  the  Text. 

Nor  has  the  other  part  of  the  prediction  been  less  wonderfully, 
or  much  less  affectingly,  accomplished.  Throughout  all  savage 
nations,  (and  savage  nations  have  constituted  a  great  part  of  man- 
kind, in  every  age  of  the  world,  with  which  we  are  acquainted) 
women  have  been  reduced  to  extreme  humiliation,  dependence, 
and  distress,  by  the  stronger  sex.  Brutal  strength  and  agility  are 
the  only  attributes  valued  by  savages ;  and  women  being  inferior 
to  men,  in  these  attributes,  have,  by  savages,  been  universally  de- 
pressed. Of  course,  they  have  been  destined,  and  compelled,  to 
all  those  employments,  which  men  disliked,  or  contemned.  The 
very  feebleness  of  frame,  which,  in  the  view  of  Men,  rendered  them 
inferior  to  themselves,  might,  one  would  think,  naturally  excuse 
them  from  the  fatigue  and  hardship  of  severe  labour,  and  plead  for 
them  an  exemption  from  business,  to  which  their  strength  was 
totally  unequal.  Still  it  has  pleaded  in  vain.  They  have  been 
made  mere  drudges,  and  doomed  to  the  most  toilsome,  distressing, 
and  servile  offices,  for  the  mere  convenience  of  men.  Men,  when 
not  roused  to  the  pleasures  and  glories  of  hunting  and  war,  have, 
in  the  savage  life,  spent  their  time  in  sloth,  in  sleep,  and  in  diver- 
sion ;  while  women  have  been  forced  to  plant,  and  gather  their 
corn ;  to  make  their  utensils ;  and  to  perform,  besides,  all  the  do- 
mestic business.  They  have  also  been  obliged  to  bear  most  of  the 
burdens,  and  to  carry  the  children,  while  infants,  in  their  various 
journeys. 

All  the  savages,  of  the  several  parts  of  the  globe,  have  pursued 
one  course  of  life,  in  this  respect.  In  some  nations,  women  have 
been  condemned  to  such  wretchedness,  in  consequence  of  their 


SER.  XXVIII.]  PRONOUNCED  ON  MAN.  43! 

subjection,  as  to  expose  their  female  children  to  destruction,  in  or- 
der to  prevent  them  from  suffering  the  same  misery  with  themselves ; 
esteeming  an  untimely  and  violent  death  a  happier  lot  than  life, 
when  doomed  to  suffer  such  dreadful  oppression. 

In  all  the  Mohammedan  nations,  also,  and  throughout  the  vast 
empires  of  Hindostan  and  China,  women  have  suffered,  in  a  man- 
ner not  much  less  humiliating.  In  Mohammedan  countries,  they 
are  bought  and  sold  like  cattle  ;  are  considered  as  mere  property  ; 
are  imprisoned,  as  they  are  in  China  also,  for  life  ;  and  are  regard- 
ed, universally,  and  only,  as  instruments  of  amusement,  and  plea- 
sure, by  their  brutal  masters. 

Christianity  has  indeed,  in  a  great  measure,  in  this  as  well  as  in 
other  respects,  reversed  the  curse.  In  1  Tim.  ii.  xv.  the  Apos- 
tle, speaking  of  women,  says,  Nevertheless  she  shall  be  saved  in 
(that  is,  by  means  of)  child-bearing,  if  they  continue  in  faith,  and 
charity,  and  holiness,  with  sobriety.  I  apprehend  the  true  meaning 
of  this  passage  to  be,  that  child-bearing  shall  eminently  prove  the 
means  of  salvation  to  the  sex,  through  the  influence  of  that  system 
of  Christianity,  which  was  intended  to  be  the  general  reversion  of 
the  curse.  According  to  this  declaration  of  the  Apostle,  we  ac- 
tually see  that  the  danger  and  distress,  to  which  women  are  pecu- 
liarly exposed,  are  the  means  of  their  piety  and  salvation.  Women 
are  usually  pious,  in  far  greater  numbers,  than  men.  The  late 
President  Edwards,  of  Nassau  Hall,  considered  the  proportion, 
within  the  limits  of  his  information,  as  at  least  two  to  one  ;  and  va- 
rious other  Divines,  of  great  knowledge  in  the  religion  of  mankind, 
have  concurred  with  him  in  this  opinion.  This  interesting  fact  is 
probably  owing,  chiefly,  if  not  wholly,  to  the  danger,  sorrow,  and 
death,  to  which  the  sex  are  especially  exposed  ;  and  which,  always 
before  their  eyes,  operate  as  solemn,  and  effectual  monitions  of  their 
speedy  departure  to  the  eternal  world.  In  this  way  they  are  usu- 
ally more  sober-minded,  more  attentive  to  spiritual  and  eternal 
things,  and  more  disposed  to  give  them  their  due  influence,  than 
men  ;  and,  thus  far  oftener  become  the  subjects  of  piety,  and  the 
heirs  of  endless  life. 

In  Christian  countries,  also,  Women  have  risen  from  the  misera- 
ble state  of  humiliation  and  servitude,  which  I  have  described,  to 
their  proper  importance  and  dignity.  In  such  countries,  to  a  great 
extent,  they  are  educated,  informed,  refined,  and  elevated  to  the 
character  of  respectable,  rational,  and  moral  beings.  The  cha- 
racter which  they  sustain,  and  the  treatment  to  which  they  are  en- 
titled, in  the  Gospel,  are  highly  becoming  its  refined  and  noble 
character.  Refined  and  elegant  tenderness  was  unknown,  until  it 
was  made  a  part  of  the  revealed  system.  There  it  is  enjoined  in 
the  strongest  of  all  terms,  and  by  the  noblest  of  all  allusions. 
Husbands  love  your  wives,  even  as  Christ  loved  the  Church,  and  gave 
himself  for  it,  is  the  affecting  language  of  the  great  Apostle  of  the 
Gentiles,  on  this  interesting  subject ;  and  such  language,  as  was 


432  THE  SENTENCE  [SER.  XXVIII 

n-ever  used  by  any  other  man.  Accordingly,  in  Christian  nations, 
and  in  Christian  nations  only,  are  women  restored  to  the  blessings, 
which,  among  the  rest  of  mankind,  they  have  lost ;  and  in  many  of 
them,  are  as  far  restored  to  them,  as,  in  so  imperfect  a  state  of  be- 
ing, can  be  rationally  expected. 

The  sentence,  passed  on  the  man,  is  also  fulfilled  in  the  same 
perfect  manner. 

We  see  the  ground  cursed,  and  bringing  forth  thorns  and  briars, 
instead  of  the  living  fruits  of  Paradise.  We  see  man  destined  to 
labour  for  his  bread,  and  to  eat  that  bread  in  the  sweat  of  his  brow. 

We  see  him,  also,  of  few  days  and  full  of  trouble.  Fears  of  ten 
thousand  dangers  and  distresses  haunt  him  every  day,  and  on  every 
side ;  pain  and  disease  derived  from  Earth,  Air,  and  Ocean,  from 
his  birth  and  his  food,  his  exercise,  and  his  rest ;  and  affecting 
every  nerve,  and  every  pore  ;  sorrow  for  every  disappointment  of 
his  hopes,  and  for  every  frail  and  vanishing  enjoyment  which  he 
attains,  and  extending  through  all  the  days  of  his  life ;  embitter 
their  whole  progress,  and  render  his  continuance  in  this  world  often 
so  undesirable,  that,  with  Job,  he  is  ever  ready  to  cry  out,  I  would 
not  live  always. 

Nor  do  we  see  him  less  fallen  in  his  character,  station,  employ- 
ments, happiness,  and  universal  condition.  Of  a  prince,  the  lord 
of  a  world,  he  is  become  a  drudge,  a  poor,  dependent  wretch  ;  de- 
pendent on  every  person  and  thing  around  him ;  and  in  the  evils 
which  betide,  and  those  which  threaten  him,  daily,  is  reduced  far 
below  the  condition  of  the  brutes.  In  the  happiest  countries  of 
the  world,  how  clearly  is  this  the  state  of  man !  How  much  more 
strikingly  in  those,  which  are  scorched  with  heat,  or  stiffened  with 
frost,  around  the  year ;  in  those,  which  are  cursed  with  drought 
and  sterility  ;  and  in  those,  which  are  haunted  by  the  pestilence, 
and  all  its  dismal  attendants  ?  This  part  of  the  sentence  is,  how- 
ever, less  commonly  regarded,  as  a  strong  exhibition  of  the  truth 
of  this  history,  than  the  others  :  I  think  without  propriety  or  jus- 
tice. The  real  reason  undoubtedly  is,  that  we  consider  the  present 
condition  of  man  as  his  only  condition,  and  are  reluctant  to  admit, 
that  he  was  ever  placed  in  any  other.  Of  this,  however,  there  is 
no  evidence,  and  no  substantial  probability.  The  tradition  of  all 
ancient  nations  teaches  directly  the  contrary  doctrine,  and  amply 
supports  the  history  of  Moses.  Nor  is  it  reasonable  to  believe, 
that  man  came  from  the  hands  of  God  the  same  frail,  miserable 
being,  which  we  now  behold  him  ;  or  the  world,  that  mass  of  in- 
clemency, barrenness,  and  confusion,  which  we  see  in  its  present 
state.  A  paradise  is,  to  the  first  view  of  the  mind,  the  proper 
state  of  a  world  ;  and  unspotted  virtue  and  happiness,  the  proper 
state  of  rational  beings,  as  they  come  from  the  hands  of  the  Crea- 
tor. All  things  betoken  a  world,  and  a  race  of  inhabitants,  in  ru- 
ins ;  and  such  has  been  the  decision  of  all  the  ancient  nations  :  a 
decision,  unquestionably  derived  by  tradition  from  the  real  facts. 


SER.  XXVIII.]  PRONOUNCED  ON  MAN.  433 

In  this  view,  every  thing,  which  respects  man,  is  a  lively  fulfil- 
ment of  the  prediction  in  the  text :  a  fulfilment  exact  and  com- 
plete ;  and  exhibiting,  in  the  strongest  manner,  the  truth  of  the  his- 
tory in  which  it  is  contained. 

2dly.  In  this  story  is  presented  to  us  a  glorious  manifestation  of 
the  Mercy  of  God. 

Before  God  proceeded  to  utter  the  sentence  of  condemnation  on 
the  man  and  woman,  and  while  he  was  declaring  the  punishment 
of  the  Tempter,  he  disclosed  the  future  designs  of  Redeeming  and 
Forgiving  Love. 

The  Lord  Jesus  Christ  was  the  person,  who  here  passed  sen- 
tence on  these  offenders.  As  the  Father  judgeth  no  man,  but  hath 
committed  all  judgment  to  the  Son ,  as  no  man  hath  seen  God,  the 
Father,  at  any  time,  nor  can  see  him  and  live  ;  it  is  certain  that  God, 
as  here  spoken  of,  was  no  other  than  the  Second  Person  of  the 
Trinity ;  the  Redeemer  of  Mankind.  This  divine  Person  even 
now  began  the  work  of  Redemption,  in  the  very  moment,  when  the 
first  objects  of  it  first  existed  ;  thus  early  showing,  that  the  Lord 
is  gracious,  and  full  of  compassion  j  slow  to  anger,  and  of  great 
mercy. 

What  a  divinely  amiable  character  does  the  Redeemer  here  ex- 
hibit !  The  first  opportunity,  the  first  moment  of  that  opportunity, 
he  seizes,  to  make  known  to  apostate  man  his  design  to  save  his 
people  from  their  sins.  As  if  he  feared,  that  the  sentence  would 
overwhelm  the  poor,  unhappy  culprits,  he  prepared  them  to  sup- 
port the  terms  of  it,  by  publishing  their  recovery  before  he  decla- 
red their  condemnation  and  ruin. 

Adam  and  Eve  appear  to  have  clearly  understood,  that  they  and 
theirs,  although  under  sentence  of  Death,  were  even,  by  this  sen- 
tence, to  find  life.  As  soon  as  the  denunciation  is  made  ;  Adam, 
who  in  the  paradisiacal  state  had  called  his  wife  Woman,  even 
when  immortal  life  was  secured  to  them,  now,  as  I  have  before  ob- 
served, called  her  Eve;  which  signifies  living,  or  communicating 
life  ;  and  adds  this  reason  for  the  name  ;  because  she  was  the  mother 
of  all  the  living  ;  that  is,  of  all,  who,  according  to  the  gracious  de- 
clarations of  this  sentence,  were  to  be  restored  to  immortal  life. 
Eve  herself,  also,  on  the  birth  of  her  first  son,  expresses  her  full 
faith  in  the  prediction,  when,  after  naming  him  Cain,  she  says,  as 
has  been  already  observed,  "  I  have  gotten  a  Man,  the  Lord  ;"  not 
from  the  Lord,  as  in  our  translation  ;  but  a  Man,  who  is  the  Lord; 
the  seed  of  the  Woman,  who  is  to  bruise  the  serpents  head.  Thus 
it  is  evident,  that  they  well  understood  the  prediction,  and  realized 
the  consolation,  which  it  conveyed. 

What  instance  of  divine  Mercy  can  be  conceived  of,  more  ten- 
der, more  condescending,  more  like  Redeeming  Love,  than  this  ? 
How  much  does  the  Saviour  of  mankind  appear  like  himself! 
How  early  he  began  to  seek,  and  to  save,  that  which  was  lost.'  He 
perfectly  knew,  that  he  himself  was  to  die  on  the  Cross,  to  accom- 

VOL.  I.  55 


434  THE  SENTENCE,  &c.  [SER.  XXVITI. 

plish  this  Redemption  ;  yet  he  utters  the  glad  tidings  to  mankind, 
with  eagerness  and  haste  ;  as  if  impatient  to  make  known  to  them 
the  salvation,  which  he  was  to  purchase  with  his  blood. 

As  when  he  came  in  sight  of  Jerusalem,  at  the  mount  of  Olives. 
he  wept  over  that  guilty,  ruined  city  ;  so  here  he  may  be  naturally 
considered  as  taking  a  solemn  and  compassionate  view  of  a  ruined 
World,  and  all  the  lost  myriads  of  the  race  of  Adam;  as  weeping 
over  their  destruction ;  and  as  saying,  not,  How  often  would  I  gather, 
but,  I  will  gather  you,  fallen  and  perishing  sinners,  as  a  hen  gather- 
eth  her  chickens  under  her  wings.  Behold,  I  bring  you  glad  tidings 
of  great  joy.  For  unto  you  shall  be  born  a  Saviour,  even  Christ  the 
Lord.  Beautiful  on  the  mountains  shall  he  come,  bringing  good  ti- 
dings, publishing  Peace,  bringing  good  tidings  of  good,  publishing 
Salvation,  and  saying  unto  Zion,  Thy  God  reigneth,  Lost  as  ye  are, 
O  ye  children  of  Adam,  unto  you  I  call ;  I  rejoice  in  the  habitable 
parts  of  the  Earth,  and  my  delights  are  still  with  the  sons  of  men. 
Glory,  still,  shall  be  to  God  in  the  highest,  and  on  Earth  peace,  and 
good-will  towards  men.  Sing,  O  heavens,  and  be  joyful,  O  Earth  / 
and  break  forth  into  singing,  O  mountains  ;  for  the  Lord  hath  com- 
forted his  people,  and  will  have  mercy  upon  his  afflicted.  The  hea- 
vens shall  drop  down  from  above,  and  the  skies  shall  pour  down 
Righteousness  ;  the  Earth  also  shall  open,  and  bring  forth  Salvation. 


UNIVERSALITY  OF  SIN  PROVED  FROM  REVELATION  AND  FROM  FACTS. 


ROMANS  v.  12. —  Wherefore,  as  by  one  man  sin  entered  into  the  world,  and  death  by 
sin  ;  and  so  death  hath  passed  upon  all  men,  for  thai  all  have  sinned. 

IN  the  three  preceding  discourses,  I  have  considered  the  Trial, 
Temptation,  Apostacy,  and  Sentence,  of  our  first  parents.  The  next 
subject  in  a  Theological  system,  is  the  Effect  of  the  Apostacy  on  their 
descendants.  The  consideration  of  this  subject  I  shall,  therefore, 
begin  in  the  following  discourse. 

In  the  Text,  independently  of  all  comments  and  criticisms,  three 
things  are  directly  asserted. 

I.  That  by  one  Man  Sin  entered  the  world : 

II.  That  in  consequence  of  this  event  all  men  have  sinned : 

III.  That  Death,  as  the  consequence  of  sin,  hath  passed  upon  all 
men. 

Concerning  the  last  of  these  assertions  there  is  no  debate.  The 
two  first,  therefore,  will  occupy  the  present  discussion ;  and  these, 
for  the  sake  of  convenience,  I  shall  reduce  to  the  single,  following 
proposition  : 

That  in  consequence  of  the  Apostacy  of  Adam,  All  Men  have  sinned. 

Before  I  enter  on  the  examination  of  this  doctrine,  I  shall  premise 
a  few  observations,  which,  I  hope,  will,  in  some  degree,  be  use- 
ful towards  accomplishing  the  general  design,  proposed  in  this 
sermon. 

Perhaps  no  doctrine  is  more  reluctantly  received  by  the  human 
mind,  than  that,  Avhich  I  have  just  now  stated.  Accordingly,  it 
has  been  strenuously  contended  against,  and  resolutely  rejected,  not 
only  by  Infidels,  but  by  a  considerable  part  of  the  Christian  world, 
ever  since  it  became  a  topic  of  public  debate.  Nor,  when  we  re- 
member the  present  character  of  man,  can  we  think  it  strange,  that 
such  opposition  should  exist.  The  doctrine  in  question,  more  than 
any  other,  humbles  the  pride,  awakens  the  fears,  and  lessens  the 
happiness,  of  every  child  of  Adam.  A  common  interest,  therefore, 
naturally  summons  all  men  to  oppose  it ;  and  not  unfrequently 
bears  down  the  evidence,  by  which  it  is  supported.  Christians 
feel  this  interest  as  truly  as  other  men  ;  and  under  the  influence  of 
this  feeling  resist,  or  forget,  the  proof  of  the  doctrine.  At  the 
same  time,  the  doctrine  itself,  it  must  be  acknowledged,  is  connect- 
ed with  many  things  very  mysterious,  and  very  perplexing.  These, 
adding  embarrassment  to  reluctance,  have,  in  many  instances,  per- 
suaded men  to  refuse  the  doctrine,  in  spite  of  the  testimony  of  Ex- 
perience and  Revelation.  For  myself,  I  readily  confess,  that  if 


436  UNIVERSALITY  OF  SIN.  [SER.  XXIX, 

I  saw  any  mode  of  avoiding  the  evidence  by  which  it  is  established, 
I  would  certainly  reject  it  also. 

But  it  can  never  be  wise,  it  can  never  be  vindicable,  to  deny 
truth,  or  reject  evidence.  If  the  doctrine  be  true  ;  it  is  our  interest 
to  know  it :  if  it  be  clearly  evinced ;  it  is  our  duty  to  receive  it ; 
and  that,  however  reluctant  we  may  be,  and  however  mysterious 
the  doctrine.  To  every  sober  man  this  duty  will  appear  of  high 
importance,  and  indispensable  obligation,  if  he  finds,  that  God  has 
taught  him  this  doctrine,  as  one  of  the  truths,  which  he  has  been 
pleased  to  require  mankind  to  believe.  To  the  interest,  always 
involved  in  the  performance  of  our  duty,  he  will  find  also,  super- 
added,  the  solemn  concern  of  coming  to  the  knowledge  of  his  own 
guilt  and  danger,  that  he  may  be  induced  to  avail  himself  of  the 
only  means  of  pardon  and  safety.  While  he  feels  himself  whole, 
he  certainly  can  never  suspect  his  need  of  a  physician  :  while  he  is 
unaware  of  his  guilt,  he  cannot  be  supposed  ever  to  look  to  Christ 
for  deliverance. 

With  these  things  in  view,  I  hope,  that  every  member  of  this 
audience  will  readily  open  his  mind  to  the  discussion  of  this  subject, 
melancholy  and  painful  as  it  is  ;  whilst,  in  proof  of  the  doctrine,  I 
allege  the  following  arguments,  derived  partly  from  fact,  and  part- 
ly from  Revelation, 

From  Revelation  I  allege, 

1st.  The  Text,  as  decisive  proof  of  this  doctrine. 
This  proof  is  tzvo-fold.  First,  the  doctrine  is  directly  asserted, 
All  have  sinned.  Lest  there  should  be  any  doubt,  whether  an  ab- 
solute universality  is  intended  in  this  place,  the  Apostle  has  ex- 
hibited his  intention  in  the  most  decisive  manner :  So  death  hath 
passed  upon  all  men,  for  that  all  have  sinned.  Here  we  are  taught, 
that  all  sin,  who  die.  As,  therefore,  every  child  of  Adam  dies  ;  so, 
according  to  the  sentence  of  the  Apostle,  every  child  of  Adam  is  a 
sinner.  Secondly,  the  Apostle  proves  the  doctrine  by  argument,  and 
in  my  view  unanswerably.  Death  cannot  be  the  reward,  or  allot- 
ment, of  virtuous  beings.  It  is  plainly  a  punishment,  and  a  dread- 
ful one ;  and  can  of  course  be,  in  no  possible  sense,  a  testimony 
of  the  divine  approbation.  But  the  approbation  of  God  is  invaria- 
bly given  to  obedience.  If,  then,  all  men  were  obedient  only  ;  not 
one  of  them  could  suffer  death,  or  any  other  evil.  Accordingly, 
Adam,  while  obedient,  was  assured  of  immortal  life.  In  the  same 
manner,  also,  the  Angels  who  kept  their  first  estate,  are  immortal, 
and  happy. 

But  death  befalls  all  the  race  of  Adam :  therefore  every  one  is  a 
sinner. 

2dly.  After  Adam  had  lost  the  image  of  God,  we  are  informed, 
that  he  begat  a  son  in  his  own  likeness. 

The  image  of  God,  in  which  Adam  was  created,  has  been  here- 
tofore shown  to  be  divine  knowledge,  righteousness,  and  true  holi- 
ness. The  likeness  of  Adam  is,  by  unquestionable  analogy,  the 


SER.  XXIX.]  UNIVERSALITY  OF  SIN.  43-7 

moral  character  which  he  possessed  after  his  apostacy.  In  this  like- 
ness Seth  is  said  to  have  been  begotten.  That  Cain  was  begotten  in 
the  same  likeness  will  not  be  disputed.  The  same  thing  is  indirectly, 
but  decisively  asserted  also  concerning  Abel :  for  he  is  declared  to 
have  lived,  and  died,  in  faith,  that  is,  in  the  future  Redeemer.  But 
Christ,  as  the  Redeemer,  could  not  have  been  an  object  of  faith  to 
Mel,  had  he  not  been  a  sinner ;  or,  in  other  words,  had  he  not 
borne  the  likeness  of  apostate  Adam.  But,  if  this  was  the  nature 
of  the  immediate  children  of  Adam,  it  cannot  even  be  suspected, 
that  it  is  not  equally  the  nature  of  his  remoter  progeny  ;  or  that  they 
do  not  all  bear  the  likeness  of  their  common  parent.  Not  a  sha- 
dow of  reason  can  be  given,  why  one  law  should  have  governed 
the  birth  and  character  of  his  immediate  descendants,  and  another, 
the  birth  and  character  of  the  rest. 

3dly.  St.  Paul,  in  the  three  first  chapters  of  the  epistle  to  the  Ro- 
mans, has  argued  this  point,  at  large,  concerning  both  Jews  and 
Gentiles. 

On  this  argument  he  himself  is,  undoubtedly,  the  best  commen- 
tator ;  and  his  comment  is  given  to  us  in  the  following  terms  :  What 
then?  are  we  (Jews)  better  than  they?  (Gentiles')  Jvb,  in  no  wise; 
for  we  have  before  proved  both  Jews  and  Gentiles,  that  they  are  all 
under  sin;  As  it  is  written,  There  is  none  righteous,  no,  not  one. 
There  is  none  that  understandeth,  there  is  none  that  seeketh  after 
God.  They  are  all  gone  out  of  the  way,  they  are  together  become 
unprofitable  ;  there  is  none  that  docth  good,  no,  not  one. 

4thly.  The  same  Apostle  declares,  that  by  the  works  of  law,  no 
flesh  shall  be  justified  in  the  sight  of  God. 

But  if  sinless  men,  if  even  one  sinless  man,  existed  in  this  world, 
he  could  not  fail  to  be  justified  by  the  works  of  law :  for  the  law 
itself  says,  He  who  doth  these  things,  that  is,  the  things  required  in 
the  law,  shall  live  by  them.  As,  therefore,  no  fiesh,  no  child  of 
Adam,  shall  be  justified  by  the  works  of  law  ;  it  follows  irresistibly, 
that  every  one  is  sinful. 

On  the  same  purport  is  the  declaration  of  Christ  to  Nicodemus, 
Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of  God. 
The  only  use,  or  effect,  of  the  new  birth  is,  that  in  it  holiness  is 
implanted  in  the  mind.  But  if  any  man  were  sinless,  he  could  not 
need  regeneration,  nor  be  regenerated.  He  would  already  per- 
fectly possess  that  holiness,  which  is  imperfectly  communicated  in 
regeneration ;  and,  of  course,  would  see  the  kingdom  of  God  as  cer- 
tainly, and  easily,  at  least,  as  those  who  possessed  less  holiness 
than  himself. 

In  the  like  manner,  St.  Paul  argues,  2  Cor.  v.  xiv.  For,  says 
he,  we  thus  judge ;  that  if  one  died  for  all,  then  were  all  dead,  that 
is,  in  trespasses  and  sins. 

To  these  Scriptural  exhibitions  on  this  subject  I  might  add  a  vast 
multitude  of  others.  In  truth,  no  doctrine  of  the  Scriptures  is  ex- 
pressed in  more  numerous,  or  more  various,  forms ;  or  in  terms 
more  direct,  or  less  capable  of  misapprehension. 


438  UNIVERSALITY  OF  SIN.  [SER.  XXIX. 

What  the  Scriptures  declare  in  so  pointed  and  ample  a  manner, 
Facts  elucidate  with  such  clearness  and  force,  as  to  be,  at  least  in 
my  opinion,  incapable  of  being  rationally  resisted. 

1  st.  The  Laws  of  all  nations  are  a  strong  proof,  that  the  human 
character  is  universally  sinful. 

Human  laws  are  made,  only  to  repress  and  restrain  sin  ;  are  de- 
rived only  from  experience ;  and  are  forced  upon  mankind  by  iron- 
handed  necessity.  They  exist  in  every  country ;  and  restrain  sin 
of  every  kind,  which  human  laws  can  affect,  or  human  tribunals 
can  prove,  and  punish.  The  penalties,  by  which  they  attempt  this 
restraint,  are  various  and  dreadful ;  are  the  most  efficacious,  which 
experience  can  suggest,  or  ingenuity  devise  ;  and  are  changed  con- 
tinually, as  they  are  found  to  fail  of  their  effect,  by  the  substitution 
of  others,  which  promise  greater  success.  Still  they  have  always 
fallen  short  of  their  purpose.  The  propensity  to  evil  in  the 
heart  of  man,  has  defied  all  their  force  and  terror ;  and  boldly 
ventured  on  the  forbidden  perpetration,  in  the  sight  of  the  pil- 
lory and  the  prison,  the  gibbet  and  the  rack.  ISo  ingenuity  on 
the  one  hand,  and  no  suffering  on  the  other,  has,  in  any  country, 
been  sufficient  to  overcome  this  propensity,  and  so  far  to  change 
the  character  of  man,  as  to  exterminate  even  a  single  sin. 

To  this  head  ought  to  be  referred  all  the  means,  furnished  by 
law,  of  safety  to  our  persons  and  our  property :  the  bolts,  bars, 
and  locks,  by  which  we  endeavour  to  defend  our  houses  and  their 
contents,  our  persons  and  our  families,  especially  in  the  night, 
against  the  inroads  of  theft  and  violence  :  the  notes,  bonds,  and 
deeds,  by  which  we  endeavour  to  secure  our  contracts,  prevent 
the  mischiefs  of  fraud,  and  compel  dishonesty  to  fulfil  its  engage- 
ments :  the  gaols  and  dungeons,  the  chains  and  galleys,  by  which 
we  endeavour  to  confine  villains,  and  prevent  them  from  disturbing 
by  their  crimes  the  peace  of  society :  the  post,  the  pillory,  and 
the  gibbet,  by  which  we  punish  some  culprits,  and  labour  to  deter 
others  from  repeating  their  perpetrations.  All  these,  and  the  like 
things,  are  gloomy  and  dreadful  proofs  of  the  corruption  of  the 
world,  in  which  they  exist.  They  exist  wherever  men  are  found, 
of  sufficient  capacity,  and  in  proper  circumstances,  to  attempt  a 
regular  opposition  to  crimes,  a  continued  preservation  of  peace, 
and  a  general  establishment  of  personal  safety.  The  sinfulness, 
therefore,  which  they  intend  to  resist,  is  equally  universal.  In  a 
world  of  virtue  they  could  have  no  place  ;  because  they  could  not 
be  of  any  possible  use :  the  spirit  of  the  inhabitants  supplying,  infi- 
nitely better,  the  peace  and  safety,  which  they  so  imperfectly  secure. 
2dly.  The  Religion  of  all  nations  is  a  forcible  proof  of  the  same 
doctrine. 

The  Religion  of  every  nation  has  been  expiatory  ;  that  is,  it  has 
been  so  formed,  as  intentionally  to  make  satisfaction  for  sin,  and  to 
obtain  reconciliation  with  a  God,  acknowledged  to  be  offended. 
Of  this  nature,  obviously,  are  sacrifices.  The  victim  was  always 


SER.  XXIX.]  UNIVERSALITY  OF  SIN.  439 

intended  to  be  an  offering  for  sin,  and  the  means  of  regaining  for- 
feited favour.  The  more  valuable  the  victim,  the  more  efficacious 
was  supposed  to  be  the  atonement,  and  the  more  certain  the  favour 
solicited.  Accordingly,  when  inferior  offerings  were  found,  or  be- 
lieved, to  fail,  human  sacrifices  were  substituted  for  them-,  and 
these,  not  unfrequently,  of  the  highest  estimation :  youths  nobly 
born,  possessed  of  eminent  endowments,  and  educated  in  the  man- 
ner, most  advantageously  fitted  to  ensure  mental  distinction.  Sac- 
rifices of  this  general  nature  were  offered  by  all  the  ancient  hea- 
then nations,  and  have  been  offered  by  many  still  existing.  In 
Hindoostan,  they  appear  to  be  offered  at  the  present  time. 

Nor  did  the  other  offerings  of  the  Heathen  speak  any  other  lan- 
guage. The  fragrance,  the  beauty,  the  costliness,  the  frequency, 
and  the  multitude,  of  these,  were  plainly  intended  to  conciliate  the 
good-will  of  the  god,  who  was  supplicated ;  a  good- will  confess- 
edly estranged,  but  supposed  to  be  capable  of  being  acquired  anew. 
According  to  the  same  scheme,  also,  were  formed  their  prayers  ; 
which  either  implicitly,  or  explicitly,  acknowledged  the  sins  of 
the  suppliant,  and  besought  the  restoration  of  the  favour,  which  he 
had  forfeited. 

On  the  same  principle,  tedious  pilgrimages,  consuming,  at  times, 
a  length  of  years,  and  traversing  no  trifling  part  of  the  breadth  of 
the  globe,  were  undertaken,  and  executed.  The  burning  heat,  the 
parching  drought,  and  the .  excessive  perils,  of  an  Arabian  or  a 
Nubian  desert,  were  quietly,  and  even  cheerfully,  sustained  by 
hosts  of  wanderers,  who  had  voluntarily  exiled  themselves  from 
their  friends,  families,  and  country,  with  the  hope  of  obtaining  the 
remission  of  sin,  considered  as  absolutely  necessary,  and  supposed 
to  be  unattainable  by  any  means  less  dangerous  and  distressing. 

Ablutions  speak  the  same  design  in  a  manner  still  more  direct 
and  unequivocal.  To  wash  away  his  guilt,  the  Egyptian  plunged 
himself  in  the  Nile  ;  and  the  Hindoo  in  the  Ganges.  From  these 
waters,  invested  by  popular  superstition  with  the  transcendent 
power  of  removing  moral  pollution,  each  expected  to  come  out 
cleansed  from  his  turpitude,  and  entitled  anew  to  the  complacency 
of  the  god,  whom  he  was  conscious  of  having  offended.  On  this 
ground,  the  holy  streams  were  resorted  to  by  immense  multitudes 
with  incredible  eagerness  and  anxiety ;  and  were  supposed  to  fur- 
nish a  certain  passport  to  future  blessings. 

To  ablution  was  added  Penance,  as  very  hopeful  means  of  ob- 
taining the  same  desirable  object.  This  unnatural  resort  existed 
in  a  great  variety  of  forms ;  all  of  them  humiliating,  forbidding,  and 
dreadful.  Hunger,  thirst,  the  heat  of  summer,  and  the  frost  of 
winter,  nakedness,  weariness,  extreme  want,  and  excruciating  pain, 
have  been  undergone  by  millions  of  the  human  race  without  a 
groan,  a  murmur,  or  a  sigh,  from  an  expectation,  that  this  voluntary 
suffering  would  shelter  the  criminal  from  the  demands  of  future 
justice.  It  ought  to  be  remarked,  that  the  length  to  which  this 


440  UNIVERSALITY  OF  SIN.  [SER.  XXIX. 

self-denial  nas  often  proceeded,  shows  in  the  strongest  manner  not 
only  the  reality,  but  the  intense  degree,  of  guilt,  with  which  the 
subject  of  it  supposed  fiimself  to  be  stained. 

All  these  were  regarded  as  essential  duties  of  Religion,  and  as 
indispensably  demanded  of  every  man.  In  performing  them,  every 
man  confessed,  that  he  was  stained  with  the  common  guilt,  and 
that  he  needed  an  expiation. 

3dly.  The  same  doctrine  is  proved  by  the  Writings  of  all  nations^ 
among  whom  writings  are  found. 

The  history  both  of  nations  and  individuals,  is  professedly  a  true 
account  of  their  actions  and  characters.  It  is  also  rarely  written  by 
men,  who  are  not  at  least  candid  towards  those,  concerning  whom 
they  write ;  and  often  by  those,  who  are  strongly  prejudiced  in  their 
favour :  men  of  the  same  nation ;  or  party ;  or  for  some  other  rea- 
son partially  inclined  towards  the  individual,  or  the  cause,  which  is 
the  subject  of  their  history.  There  is  also,  in  most  historians,  a 
strong,  prevailing  inclination  to  cover  the  defects,  and  crimes,  of 
those,  whose  actions  they  record ;  lest  by  a  full  disclosure  of  them 
they  should  render  the  history  less  entertaining,  than  they  wish,  to 
their  readers.  From  all  these  causes,  History  is  often  a  mere 
panegyric ;  and  almost  always,  perhaps  always,  a  much  more  fa- 
vourable account  of  the  conduct  of  men,  than  truth  would  warrant. 
The  history  of  the  Bible,  being  dictated  by  Inspiration,-  presents 
its  subjects  more  generally  darkened,  and  deformed,  in  a  great 
proportion  of  instances ;  both  because  it  was  designed  to  unfold 
the  moral  characters  of  men  in  an  especial  manner,  and  because  it 
is  true.  Hence,  we  commonly  suppose  the  people  of  Israel  to 
have  been  more  depraved  than  other  nations.  This,  however,  is 
an  erroneous  opinion ;  as  any  man,  who  reads  the  first  Chapter  of 
the  Epistle  to  the  Romans,  will  easily  discern.  Had  Prophets 
written  the  history  of  the  rest  of  mankind,  there  is  but  too  much 
reason  to  believe,  that  nations  and  individuals,  generally,  who 
have  been  the  subjects  of  history,  would  have  presented  features 
equally  disgusting,  and  monstrous,  with  those  of  the  Israelites. 

But  favourable  as  all  these  causes  are  to  the  human  character, 
powerfully  as  they  have  influenced  writers  to  present,  and  that 
with  many  adventitious  ornaments,  only  the  bright,  and  to  conceal, 
as  much  as  possible,  the  dark,  side  of  man  ;  History  is  still  a  satire 
upon  our  race,  scarcely  less  severe  than  any  of  those,  professedly, 
written  under  this  name.  Should  we,  contrary  to  all  probability, 
or,  in  better  language,  to  absolute  certainty,  acknowledge  the  por- 
trait to  be  an  exact,  unflattering  likeness ;  we  must  still  be  obliged 
to  confess  the  whole  aspect  to  be  misshapen  and  monstrous ;  with- 
out symmetry,  beauty,  or  loveliness.  Man,  as  described  by  His- 
tory, is  undeniably,  and  always  has  been,  an  evil,  odious  bring ; 
disobedient  and  ungrateful  to  his  Maker;  unjust,  insincere,  and 
unkind,  to  his  fellow  Man ;  and  far  removed  from  the  character, 


SER.  XXIX.]  UNIVERSALITY  OF  SIN.  44j 

which  the    Scriptures  demand,  which  Conscience  approves,   or 
which,  even  in  our  opinion,  God  can  be  supposed  to  love. 

With  History,  moral  and  philosophical  writings,  have  abundantly 
concurred.  I  will  here  pass  all  those,  which  have  been  immedi- 
ately directed  to  the  point  in  question,  and  have  either  declared,  or 
argued,  it  in  form-;  their  aid  being  unnecessary  for  the  present  pur- 
pose. Those  which  have  been  conducted  with  other  designs,  nay, 
those  which  have  intentionally  opposed  this  doctrine,  have  never- 
theless served  to  establish  it.  This  they  have  done  in  many  ways; 
particularly  by  the  feebleness  of  their  arguments  advanced  in  op- 
position to  it ;  by  the  pains  which  they  have  taken  to  disguise  hu- 
man turpitude  by  fair  names,  flattering  ascriptions,  and  false  justi- 
fications ;  by  the  gross  moral  sentiments  which  they  have  abetted ; 
and  by  the  deformed  dispositions,  which  they  have  thus  disclosed 
to  the  public  view.  Their  very  confessions,  also,  of  what  they  in 
vain  attempt  to  deny,  furnish  no  small  evidence  of  its  truth  :  while 
their  efforts  not  unfrequently  wear  the  appearance  of  a  concerted 
design  to  carry  a  point,  scarcely  supposed  to  be  tenable  ;  of  an  art- 
ful and  insidious  struggle  to  gain  converts,  and  achieve  a  victory ; 
rather  than  of  an  honest  endeavour  to  establish  a  truth,  of  which 
the  author  is  sincerely  convinced.  Upon  the  whole,  in  spite  of  all 
the  exertions,  made  to  cover  this  humiliating  truth,  and  hide  from 
the  perception  of  man  an  object  so  offensive,  the  foetor  still  es- 
capes ;  and  forces  itself  upon  the  senses  in  a  manner  so  disgust- 
ing, as  to  compel  a  conviction  of  its  existence. 

Poems,  Plays,  Novels,  and  other  books  of  entertainment,  written 
professedly  only  to  amuse  and  please,  are  necessitated  to  unfold 
the  same  truth  in  a  still  clearer  manner.  All  the  characters,  almost, 
are  characters  mixed  with  sin ;  and  the  few  unmixed  ones,  which 
they  have  attempted,  are  perceived  by  mere  taste,  unaccompanied 
with  intellectual  examination,  to  be  dull,  lifeless,  and  unnatural. 
Accordingly,  rational  criticism  has  every  where  condemned  them, 
as  improperly  introduced,  because  they  have  no  originals  in  fact. 
The  sentiments,  also,  thrown  out  in  these  productions,  are  eviden- 
tial of  the  same  truth.  In  innumerable  forms  they  declare,  and 
appeal  to,  the  universal  corruption  of  mankind,  as  the  object, 
about  which  they  are  extensively  occupied ;  and  the  only  source, 
in  a  great  multitude  of  instances,  from  which  they  are  derived. 
Were  not  human  nature  corrupted ;  a  great  part  of  them  could 
never  have  had  either  existence,  or  meaning. 

4thly.  The  Conversation  of  all  men  abundantly  declares  the  same 
truth. 

All  men  continually  ascribe  sin  to  all  men,  except  themselves  ; 
and  few,  very  few,  have  ever  dared  to  deny  even  themselves  to  be 
sinners.  The  best  of  mankind  readily  confess,  and  deeply  lament, 
their  own  sins,  in  terms  of  the  greatest  humiliation  and  sorrow. 
Paul  declares  himself  to  be  encompassed  with  a  body  of  sin  and 
death.  Jacob,  Job,  Moses,  David,  Hezekiah,  Daniel,  Jeremiah,  Pe- 
VOL.  I.  56 


442  UNIVERSALITY  OF  SIN  [SER.  XXIX. 

ter,  James,  and  John,  all  acknowledged  their  own  guilt  without 
hesitation,  or  concealment.  Good  men,  in  every  succeeding  age, 
have  followed  their  steps,  in  this  frankness  and  integrity,  so  suited 
to  their  general  character,  and  have  with  a  single  voice  declared 
their  own  share  in  the  common  corruption.  Could  this  fact  have 
taken  place,  if  the  corruption  were  not  universal  ?  If  Job,  Daniel, 
Paul  and  John,  were  not  sinless,  we  must  seek  in  vain  for  persons 
of  this  character  among  men :  for  no  men  have  by  their  conduct 
ever  proved  themselves  to  approximate  nearer  to  this  enviable 
character.  If  the  doctrine  of  this  discourse  be  not  true  ;  on  what 
principles  shall  this  conduct  be  explained  ?  Can  it  be  supposed, 
that  men,  distinguished  for  their  virtue,  have  thus  violated  their  in- 
tegrity by  confessing  guilt,  with  which  they  were  not  chargeable ; 
and  become  gratuitously  wicked,  merely  for  the  sake  of  persuading 
others,  that  they  were  wicked  ?  Have  men  of  the  fairest  reputa- 
tion assumed  a  scandalous  character,  merely  for  the  sake  of  acqui- 
ring that  character  ?  Nothing  is  more  clear,  than  that  men  would 
never  ascribe  sin  to  themselves,  and  voluntarily  pronounce  them- 
selves deformed  and  hateful ;  especially  men  of  distinguished  sin- 
cerity, and  possessing  the  fairest  means  of  escaping  such  an  impu- 
tation ;  unless  they  were  compelled  to  this  ascription  by  the  real 
state  of  the  fact,  and  the  irresistible  conviction  of  their  own  con- 
sciences. 

Another  class  of  persons,  however,  at  times  deny  themselves  to 
be  sinful,  and  employ  various  expedients  to  support  themselves  in 
this  denial ;  such  as  labouring  to  prove,  that  they  are  mere  ma- 
chines, the  subjects  of  no  moral  attributes,  and  utterly  incapable 
of  any  moral  action  ;  and  attempting  to  disprove  all  distinction 
between  right  and  wrong.  But  this  denial,  instead  of  proving  the 
authors  of  it  to  be  sinless,  is  an  unquestionable  proof,  that  they  are 
peculiarly  sinful.  Their  general  sinfulness  of  character  is,  in  all 
instances,  unanswerably  evident  from  the  general  tenor  of  their 
conduct.  Were  they  not  the  subjects  of  that  blindness,  which  is 
the  result  of  sin  only,  they  could  not  fail  to  confess  their  true 
character;  a  character,  to  all  with  whom  they  have  intercourse  sc 
obvious,  that  they  never  deceive  any  one  by  this  denial,  except 
themselves.  Accordingly,  no  one  gives  credit  to  their  assertions. 
On  the  contrary,  all  around  them  regard  them  as  more  sinful  than 
other  men,  and  as  unanswerably  proving  their  peculiar  depravity 
by  this  very  denial. 

In  the  mean  time,  the  conversation  of  mankind,  proves  the  truth 
of  the  doctrine,  with  the  same  clear  evidence,  in  another  manner. 
All  men  ascribe  sin  to  all  other  men.  The  sin  either  exists  in 
those,  to  whom  it  is  ascribed ;  or  it  does  not.  If  it  be  acknow- 
ledged thus  to  exist ;  the  debate  is  at  an  end.  If  it  do  not  exist  in 
those,  to  whom  it  is  ascribed  ;  the  ascription  itself,  being  a  gross 
act  of  injustice,  is  sin  in  the  ascriber.  As  all  are  concerned  in 
making  this  ascription,  all  are  certainly  sinful ;  whether  one  or  the 


SER.  XXIX.]  UNIVERSALITY  OF  SIN. 

other  side  of  this  dilemma  be  chosen.  Indeed,  if  our  fellow-men 
were  not  too  evidently  sinful  to  admit  of  any  debate,  all  men  would 
regard  such  an  ascription  with  horror  and  detestation.  So  palpa- 
ble and  malignant  an  act  of  injustice  could  not  be  tolerated  for  a 
moment.  Ministers  particularly,  when  preaching  in  a  solemn  and 
pungent  manner  on  this  subject,  would  be  considered  only  as  de- 
signing to  slander  and  abuse  their  audiences ;  and,  to  say  the  least, 
would  never  be  able  to  assemble  a  congregation  a  second  time. 
Still,  few,  very  few,  of  mankind  pretend  to  be  offended  with  them 
for  the  plainest  exhibitions  of  this  subject.  On  the  contrary, 
hardly  any  sermons  are  more  popular,  or  better  received,  than 
those,  which  portray  the  human  character  as  deformed,  guilty,  and 
odious ;  if,  at  the  same  time,  they  wear  evident  proofs  of  sincerity, 
solemnity,  and  concern,  and  are  not  conducted  in  a  strain  of  invec- 
tive. Whence  can  this  arise,  but  from  the  fact,  that  the  Preacher 
commends  himself  to  every  man's  conscience  in  the  manifestation  of 
the  truth? 

Very  few  men,  also,  think  of  resenting  this  ascription,  as  made 
in  the  common  intercourse  of  mankind ;  unless  when  made  with 
some  appearance  of  contempt,  or  malignity.  All  men  hear  it  con- 
tinually ;  yet  no  man  ordinarily  conceives  it  to  be  unjust  or  false, 
unkind  or  uncivil ;  nor  even  as  extraordinary  or  unexpected.  On 
the  contrary,  it  is  plainly  considered  as  a  thing  of  course  ;  and  is 
listened  to  without  emotion.  Could  this  be,  were  the  doctrine 
untrue  ? 

To  the  evidence,  furnished  by  the  consideration  of  these  facts,  it 
ought  to  be  added,  that  they  contain  the  direct  confession  of  the 
whole  human  race,  that  the  doctrine  is  true  :  a  confession,  made  in 
several  different  forms  ;  all  of  them  unequivocal,  solemn,  and  de- 
cisive. Of  course,  it  expresses  the  real  opinion  of  the  whole  human 
race  concerning  this  subject.  But  it  is  undoubtedly  true,  that  in  all 
cases,  where  mankind  have  sufficient  ability  and  opportunity  to  un- 
derstand a  subject,  where  they  examine,  and  decide,  without  par- 
tiality, and  especially  where  they  decide  against  every  bias  of  hu- 
man nature,  their  decision  is  true,  and  to  be  admitted  without  a 
question.  The  present  case  is  absolutely  of  this  nature.  We 
have  sufficient  opportunity,  and  discernment,  to  determine  whether 
we  ourselves,  and  our  fellow-men,  are  sinners,  or  not.  It  is  cer- 
tain, that  every  bias  of  our  minds  inclines  us  to  believe  ourselves 
free  from  sin  ;  and  that  in  pronouncing  ourselves  sinful,  we  oppose 
every  prejudice,  and  every  personal  interest.  But  all  men  have 
thus  pronounced.  The  decision  is  therefore  just ;  and  is  expressed 
in  such  a  manner,  as  to  admit  neither  of  doubt,  nor  misconstruction. 

5thly.  No  man  has  been  ever  yet  produced  as  an  example  of  com- 
plete holiness  in  the  present  world. 

Amid  a  race  of  beings,  so  generally  sinful  as  mankind,  a  person 
perfectly  holy,  could  not  fail  of  being  distinguished,  as  wholly  ex- 
traordinary, by  his  fellow-men.  Amid  the  numerous,  flattering, 


444  UNIVERSALITY  OF  SIN.  [SER.  XXIX. 

panegyrical  accounts,  which  have  been  given,  and  which  have 
strongly  evinced  the  disposition  of  their  authors,  to  say  the  most 
favourable  things  concerning  human  nature,  it  is  incredible,  that  we 
should  not  find  some  one  spotless  subject  of  their  panegyric,  if 
such  an  one  had  ever  existed.  Such  a  character  in  the  present 
world  would  be  so  extraordinary,  as  to  excite  the  utmost  attention 
of  our  race  ;  and  the  story  could  not  fail  of  being  recorded.  Par- 
ticularly, the  opposers  of  the  doctrine,  which  I  am  attempting  to 
establish,  must  certainly  know  the  fact,  had  any  such  character 
existed  :  for  many  of  them  are  very  industrious  and  learned  men. 
But  no  such  character  has  ever  been  mentioned  by  them,  or  by  any 
other  person.  Yet,  according  to  their  system,  many  such  ought 
to  appear  in  every  country,  and  in  every  age.  Their  system  is, 
therefore,  false :  otherwise,  these  facts  could  not  exist. 

The  Lord  Jesus  Christ  is  the  only  person,  that  ever  appeared  in 
this  world,  who  knew  no  sin.  Accordingly,  he  is  totally  distin- 
guishable in  his  character  from  all  the  children  of  Adam ;  and  has 
actually  been  thus  distinguished,  to  such  a  degree,  that  no  other 
person  has  been  imagined  to  approximate  at  all  towards  his  per- 
fection. In  the  whole  history  of  man  no  single,  solitary  instance 
of  this  nature  has  been  ever  found.  Time  has  rolled  on  for  six 
thousand  years ;  the  world  is,  and  long  has  been,  filled  with  my- 
riads of  myriads  of  inhabitants ;  yet  even  now  a  spotless  man  would 
be  regarded  as  a  prodigy;  and  the  knowledge  of  so  extraordi- 
nary a  person  would  be  carefully  treasured  up  for  the  instruction 
of  succeeding  generations. 

Gthly.  This  doctrine  is  proved  to  every  man,  who  examines  his 
own  character,  by  the  state  of  his  own  Heart  and  Life. 

The  evidence,  furnished  to  the  doctrine  from  this  source,  may 
be  advantageously  exhibited  under  the  following  heads. 

1st.  Every  such  man  is,  at  times,  the  subject  of  serious  apprehen- 
sions concerning  his  future  state. 

These  apprehensions  certainly  prove  the  mind,  in  which  they 
exist,  to  be  sinful.  No  man  probably  ever  believed,  that  God  will, 
or  can,  make  sinless  beings  unhappy  hereafter ;  particularly,  that, 
if  himself  were  sinless,  God  would  make  him  unhappy.  It  is,  1 
think,  discernible  by  Reason,  that  perfect  love,  or  holiness,  neces- 
sarily casteth  out  fear  /  or,  in  other  words,  that  these  apprehen- 
sions cannot  exist  in  a  sinless  being.  However  disposed,  therefore, 
any  man  may  be  to  combat  this  doctrine,  and  however  satisfied 
with  his  arguments  against  it ;  he  will  find,  if  he  attends  to  his  own 
thoughts,  that  he  still  secretly  believes  it ;  and  proves  that  he  be- 
lieves it  by  his  fears  concerning  his  own  future  existence.  Were 
an  Angel  from  Heaven  to  declare  to  him,  that  he  is  free  from  sin, 
and  that  through  life  he  would  preserve  this  character ;  all  his 
fears  would  unquestionably  vanish,  and  leave  him  perfectly  un- 
disturbed concerning  every  thing  which  lies  beyond  the  grave. 

2dly.  Every  man  is  conscious,  that  he  does  not  perform  all  his 
duty 


SER.  XXIX.]  UNIVERSALITY  OF  SIN.  445 

It  will  be  observed,  that  I  here  suppose  all  men  to  acknowledge, 
in  their  minds,  the  distinction  between  right  and  wrong.  There  are 
those  indeed,  as  I  before  observed,  who  openly  deny  this  distinc- 
tion ;  but  as  these  men  use  exactly  the  same  language  with  others, 
when  speaking  of  their  own  excellencies  and  those  of  their  friends, 
or  complaining  of  the  conduct  of  their  enemies  ;  I  consider  them 
as  admitting  this  distinction,  in  their  thoughts,  equally  with  the  rest 
of  mankind.  Certainly,  no  persons  more  strenuously  insist  on 
their  own  rights,  or  complain  more  bitterly  of  the  wrongs,  which 
they  suppose  themselves  to  suffer. 

It  cannot  be  denied,  that  we  are  fairly  bound  to  do  all  the  good 
which  is  in  our  power.  But  there  is  not  a  man  living,  who  will 
soberly  assert,  that  he  has  acted  in  this  manner.  The  knowledge 
of  those  around  him  concerning  his  life  would  refute  the  assertion, 
and  cover  him  with  blushes  for  the  folly  and  disingenuousness, 
which  it  evinced.  The  testimony  of  his  Conscience  also,  concern- 
ing his  thoughts,  would  declare  it  to  be  false ;  and  accuse  him  of 
having  added  to  his  former  guilt  by  the  insincerity  of  this  assertion. 

3dly.  Every  man  living  is  conscious  of  having  committed  many 
positive  sins. 

This  truth  may  be  sufficiently  established  by  two  obvious  modes 
of  illustration. 

No  man  living  durst  recite  every  transaction  of  his  life  even  to 
his  nearest  and  best  friend.  There  are  things  in  the  story,  which 
he  cannot  bring  himself  by  any,  considerations  to  disclose.  This 
is  true  concerning  his  external  conduct.  Still  more  is  it  true  con- 
cerning his  thoughts :  because  in  still  greater  numbers,  and  higher 
degrees,  they  have  violated  his  sense  of  moral  obligation;  and 
contravened  what  he  secretly  believes  to  be  the  will  of  God.  Nor 
is  there  probably  a  man  living,  who  has  not  often  rejoiced,  that 
some,  both  of  his  thoughts  and  actions,  are  now  known  to  himself 
only,  and  concealed  effectually  from  his  fellow-men. 

Again,  no  man  can  go  into  his  closet,  and  solemnly  declare  to 
his  Maker,  that  he  has  not  been  guilty  of  positive  sins.  Even  the 
impudence  and  pride  of  the  self-righteous  Pharisee,  who  went  into 
the  temple  to  pray,  did  not  stretch  so  far  as  this.  The  utmost, 
which  he  ventured  upon,  was  to  thank  God,  that  he  was  not  as  other 
men,  extortioners,  unjust,  adulterers,  or  publicans.  He  durst  not 
thank  God,  that  he  was  not  so  sinful  as  Abraham,  Job,  or  Moses  ; 
all  of  whom  he  still  knew  to  be  sinful.  Much  less  durst  he,  or  any 
other  man,  declare  himself,  before  God,  to  be  absolutely  free  from 
moral  pollution. 

But  were  we  sinless,  it  would  be  perfectly  easy,  safe,  and  natu- 
ral, for  us  to  declare  the  inmost  thoughts  of  our  hearts,  so  far  as 
their  moral  nature  only  was  concerned,  to  our  fellow-creatures : 
for  we  are  never  afraid  to  disclose  to  them,  unless  in  cases  where 
mere  prudence  prevents,  any  of  our  conduct,  which  we  are  assured 
has  been  right.  With  the  same  ease,  and  consciousness  of  pro- 


446  UNIVERSALITY  OF  SIN.  [SER.  XXIX. 

priety,  should  we  also  assert  before  God,  that  we  were  without  sin; 
if  we  felt  assured,  that  this  was  our  true  character. 

Were  any  man,  who  was  taught  the  nature  of  the  final  judgment, 
informed  by  an  Angel,  that  it  would  commence  this  day  and  find 
him  in  his  present  state;  he  would  tremble  at  the  information.  If 
an  exception  ought  to  be  made,  it  must  be  of  him  only,  who,  by  a 
lively  faith  in  the  Lord  Jesus  Christ,  a  sincere  repentance  of  his 
sins,  and  a  laborious  preparation  to  give  up  his  account  with  joy, 
has  acquired  strong  confidence  towards  God,  and  a  vigorous  hope 
of  Evangelical  justification.  It  hardly  needs  to  be  observed,  that 
every  such  person  acknowledges,  in  the  fullest  manner,  his  own 
sinfulness,  and  that  of  all  men. 

4thly.  Every  man,  who  makes  the  attempt  to  do  his  duty,  and  ab- 
stain from  sin,  finds  the  attempt  attended  by  many  difficulties. 

When  he  would  do  good,  evil,  very  frequently  at  least,  will  be 
present  with  him  ;  and  he  will  find  a  law  in  his  members,  warring 
against  the  law  of  his  mind,  and  bringing  him  under  captivity.  The 
good,  which,  for  some  reason  or  other,  he  is  desirous  to  do,  he  will 
often  fail  of  doing,  and  the  evil,  which,  for  some  reason  or  other,  he 
wishes  not  to  do,  he,  still,  will  often  do.  To  say  the  least,  he  will 
often  find  an  .uncomfortable  and  guilty  reluctance  to  do  his  duty, 
and  an  equally  unhappy  and  guilty  disposition  to  practise  sin. 

Often,  very  often,  do  the  best  of  men,  when  summoned  by  their 
circumstances,  and  warned  by  their  consciences,  to  perform  acts 
of  piety  to  God,  or  beneficence  to  mankind,  of  opposition  to  their 
lusts,  or  resistance  to  temptations,  find  one  sin  and  another  easily 
besetting,  and  many  a  weight  hanging  heavily  upon  them.  The 
character  of  God  appears  less  lovely  and  venerable,  than  it  has 
done  at  other  times ;  and  the  heart  is  less  open  to  acts  of  justice, 
truth,  charity,  and  forgiveness.  Temptations  approach  with  more 
charms ;  and  sin  is  stripped  of  no  small  part  of  its  deformity.  The 
world  assumes  new  importance,  beauty,  and  power.  Evil  exam- 
ples solicit  with  stronger  influence ;  and  evil  suggestions  awaken 
doubt,  uneasiness,  and  discouragement.  Mysteries,  at  such  sea- 
sons, become  converted,  without  much  difficulty,  into  errors;  and 
that,  which  is  inexplicable,  is  suspected  to  be  untrue.  Self-denial 
is  felt,  in  many  instances,  to  be  hard,  unnecessary,  and  scarcely  a 
duty  ;  while  indulgence,  on  the  other  hand,  seems  not  only  inviting, 
but  excusable ;  not  only  pleasant,  but  safe.  Accordingly,  the  duty 
in  hand  is  left  undone  ;  or  performed  with  difficulty,  and  by  halves. 
The  feet  drag  heavily  in  the  strait  and  narrozu  path  ;  or  turn  aside 
to  find  relief  in  a  way,  less  steep,  rough,  and  forbidding. 

If  such  is  the  case  with  the  best  men ;  it  will  not  be  wondered 
at,  that  others  find  their  difficulties  still  greater.  In  all  Christian 
countries  there  are  multitudes,  who  are  not  sanctified,  and  who  yet 
intend  to  obtain  eternal  life  :  men  taught  in  their  childhood  to  know 
and  fear  God ;  to  reverence  their  duty,  and  to  perform  it  in  every 
external  manner;  to  attend  on  the  worship  of  God;  to  read,  and 


SER.  XXIX.]  UNIVERSALITY  OF  SIN.  447 

believe,  his  word ;  to  deal  justly,  kindly,  and  truly,  with  their  fel- 
low-men ;  to  watch,  and  resist,  their  spiritual  enemies  within  and 
without ;  and  universally  to  respect  the  dictates  of  their  own  con- 
sciences. Men,  habituated  to  such  a  course  of  life  from  the  begin- 
ning, are  often  decent,  amiable,  and  highly  respected.  Yet  every 
such  man,  when  convinced  of  sin,  will,  in  unbosoming  himself  to  a 
Minister  of  the  Gospel,  in  whom  he  confides,  freely  confess,  that 
he  has  never  really  done  his  duty  in  a  single  instance ;  but  has  al- 
ways been  a  sinner  merely ;  that  he  finds  not  in  his  heart  a  dispo- 
sition ever  to  pray  in  such  a  manner,  as  his  conscience  tells  him 
God  requires,  and  much  less  a  preparation  of  soul  to  perform  his 
duty  at  large. 

Men  of  profligate  characters  are  in  still  more  deplorable  circum- 
stances. They  do  not  even  attempt  to  perform  their  duty  at  all ; 
find  no  struggle  between  conscience  and  inclination  ;  slide  down 
the  declivity  of  sin  without  an  effort  to  stop  their  dangerous  career ; 
and  satisfied  with  the  smoothness  and  slipperiness  of  their  course, 

five  themselves  no  concern  about  the  gulf,  which  yawns  at  the 
ottom. 

Whence  do  these  things  arise  ?  Certainly  not  from  external  cir- 
cumstances. The  profligate  has  no  more  external  difficulties  than 
the  conscientious  man  ;  and  might,  if  he  pleased,  be  equally  de- 
cent and  amiable.  The  conscientious  man  has  no  more  external 
difficulties  than  the  man  of  piety  ;  and  might,  if  he  pleased,  be  a 
Christian  also.  The  Christian  has  no  more  external  difficulties  at 
one  time,  than  at  another ;  and  might,  if  he  pleased,  perform  his 
duty  with  the  same  exactness  and  ease,  and  be  always  equally  vir- 
tuous. By  this  I  do  not  mean  indeed,  that,  in  the  metaphysical 
sense,  their  external  difficulties  are  precisely  the  same ;  but  that 
they  are  so  much  the  same,  as  in  no  case  to  prevent  them  at  all  from 
performing  their  duty,  if  they  were  suitably  inclined ;  or,  in  other 
words,  if  they  possessed  the  disposition  of  Angels.  The  heart  un- 
doubtedly is  in  each  of  these  cases  the  only  essential  bar  to  obe- 
dience. Were  the  heart  right  with  God,  the  Christian  would  be 
perfect  at  all  times  ;  the  conscientious  man  would  become  a  Chris- 
tian ;  and  the  profligate  would  cease  from  his  abandonment,  and 
become  not  only  decent  and  amiable,  but  a  Christian  also.  This 
reluctance  to  duty,  therefore,  these  difficulties  found  in  attempts  to 
abstain  from  sin,  prove  the  character  to  be  corrupt,  and  the  heart 
to  be  sinful.  As  they  attend  all  men ;  they  prove  the  common  na- 
ture to  be  polluted ;  and  evince,  unanswerably,  the  sinful  charac- 
ter of  all  the  children  of  Adam. 


SERMON  XXX. 


UNIVERSALITY  OF  SIN    PROVED    BY    MAN'S    REJECTION  OP  THE  WORD 

OF  GOD. 


JEREMIAH  viii.  9. — The  Wise  Men  are  ashamed;  they  are  dismayed  and  taken:  /a, 
they  have  rejected  the  Word  of  the  Lord,  and  what  Wisdom  is  in  them? 


"  The  Wise  ones  are  confounded, 

They  are  dismayed,  and  ensnared  ; 

Behold,  they  have  spurned  at  the  Word  of  Jehovah; 

And  as  for  Wisdom,  what  is  there  in  them  ?" 

Blayney's  Translation. 

IN  my  last  discourse,  I  proposed  to  consider,  at  length,  the  fol- 
lowing Scriptural  doctrine : 

That,  in  consequence  of  the  Apostacy  of  Adam,  all  Men  have 
sinned. 

In  pursuing  this  design  I  exhibited  the  Universality  of  sin, 

I.  From  Revelation  ;  and, 

II.  From  Facts. 

From  each  of  these  sources  I  adduced  a  series  of  proofs,  which 
appeared  to  me  to  furnish  a  complete  establishment  of  the  doctrine. 
Still  it  will  be  useful  to  examine  so  important  a  subject  in  a  variety 
of  modes;  and  to  learn  in  what  manner  other  sources  furnish  evi- 
dence of  this  great  Scriptural  declaration.  I  propose,  therefore,  to 
illustrate  the  doctrine,  at  the  present  time,  from  another  Fact;  viz. 
the  rejection  of  the  Word  of  God  by  Mankind. 

In  the  verse  preceding  the  Text,  the  people  ofJudea  are  exhibit- 
ed as  saying,  in  the  midst  of  all  their  apostacy  and  wickedness, 
We  are  wise,  and  the  Law  of  the  Lord  is  with  us  :  that  is,  We  are 
holy,  or  virtuous ;  and  the  Law  of  the  Lord  is  possessed,  under- 
stood, and  obeyed,  by  us ;  is  in  our  hands,  in  our  minds  and  in 
our  hearts.  To  this  arrogant  declaration  the  prophet  replies,  Lo, 
certainly  in  vain  made  he  it !  the  pen  of  the  Scribes  is  in  vain  ;  that 
is,  "  To  you  God  has  given  his  Law  or  Word,  in  vain  ;  The  false 
pen  of  the  Scribes  hath  converted  it  into  falsehood."*  "  The  false 
interpretations  of  the  Law  by  the  Scribes  have  changed  the  Law 
itself  in  the  form,  in  which  t hey  teach,  and  you  receive  it,  into  false- 
hood ;  and  to  you,  therefore,  notwithstanding  its  excellence,  it  is 
in  vain." 

*  Blayney. 


SER.  XXX.]  UNIVERSALITY  OF  SIN.  449 

The  wise  men,  themselves,  he  proceeds  to  observe  in  the  text, 
are  by  these  means  ashamed,  or  confounded,  and  taken,  or  ensnared, 
in  their  own  false  interpretations  and  reasonings  on  the  Law ; 
and  can  form  no  consistent,  no  safe,  scheme  either  of  doctrine  or 
practice.  Nay,  their  mode  of  understanding,  and  explaining,  the 
word  of  God  is,  in  effect,  an  absolute  rejection  of  it.  Consequently 
there  is  no  Wisdom,  no  holiness,  or  virtue,  in  them.  Their  rejec- 
tion of  the  word  of  the  Lord  is  a  plain  proof,  that  they  are  totally 
destitute  of  all  moral  good. 

What  was  true  of  these  Wise  men,  or  Scribes,  is  unquestionably 
true  of  all  other  men  in  the  like  circumstances.  To  the  Scribes  the 
word  of  God  was  offered ;  and  was  enjoined  on  them  with  divine 
authority.  They  disliked  and  rejected  it.  This  conduct  proved 
them  to  be  void  of  holiness.  In  like  manner  it  has  been  offered  to 
immense  multitudes  of  other  men,  who  have  disliked  and  rejected  it 
also.  The  consequence  follows  irresistibly,  that  they  as  well  as 
these  Isrealitcs,  are  void  of  holiness. 

Holiness  is  plainly  the  only  virtue,  or  moral  excellence  ;  the  only 
character,  which  can  recommend  Intelligent  beings  to  God.  The 
Scriptures  know  of  no  other ;  and,  although  they  call  this  charac- 
ter by  different  names,  such  as  holiness,  righteousness,  goodness, 
and  wisdom,  they  still  mean,  always,  the  same  thing.  Nor  can 
Reason  devise  any  other  excellence  of  this  nature.  Holiness  and 
Virtue  are,  therefore,  synonimous. 

The  Doctrine  of  the  Text,  then,  generally  expressed,  is  this : 

The  Rejection  of  the  Word  of  God,  is  decisive  proof,  that  those, 
who  reject  it,  are  destitute  of  Virtue,  or  moral  excellence. 

To  illustrate  this  Doctrine,  will  be  the  object,  of  the  present  Dis- 
course ;  and  the  illustration  will  be  derived  from  three  considera- 
tions. 

I.  The  Nature  of  the  Word,  which  is  rejected: 

II.  The  Manner,  in  which  it  has  been  rejected: 

III.  The  Doctrines,  which  those,  who  have  rejectedit,  have  prefer- 
r  d  to  it. 

I.  The  Nature  of  the  Word  which  is  rejected,  strongly  illustrates 
this  doctrine. 

Under  this  head  I  observe, 

1st.  The  Word,  which  is  thus  rejected,  is  the  Lazv,  or  preceptive 
Will,  of  the  Creator,  and  Ruler,  of  all  things. 

As  God  created  us,  he  has  the  highest  possible  property  in  us, 
and  the  most  absolute  right  both  to  us  and  our  services.  This  right 
can  be  bounded  by  nothing  but  his  pleasure.  Whatever  is  his,  he 
has  an  unlimited  right  to  dispose  of  as  he  pleases ;  nor  can  any 
one  warrantably  say  to  him,  in  this  respect,  What  doesi  thou? 
Hence  his  right  to  prescribe  the  manner,  in  which  we  and  all  other 
creatures  shall  be  employed  and  disposed  of,  is  plainly  supreme. 

If,  then,  we  refuse  to  render  to  him  the  obedience,  which  he  re- 
quires in  all,  or  any,  of  the  cases,  or  degrees,  prescribed  by  him ; 

VOL.  I.  57 


450  UNIVERSALITY  OF  SIN.  [SER.  XXX. 

we  are  guilty  of  refusing  to  render  to  him  that,  which  is  his  own. 
No  injustice,  no  fraud,  no  robbery,  can  be  more  palpable,  or  ex- 
treme, than. this.  No  injustice  to  man  can  be  compared  with  it: 
for  nothing  is  man's,  by  a  right,  which  can  be  compared  with  this 
right  of  God. 

.  2dly.   This  Law,  in  all  its  requisitions,  is  perfectly  reasonable  and 
just. 

It  is  contained  in  the  two  great  commands,  Thou  shalt  /ore  the 
Lord,  thy  God,  with  all  thy  heart ;  and  Thou  shalt  love  thy  Neigh- 
bour as  thyself. 

Both  these  precepts  are  in  the  highest  degree,  and  in  the  most 
obvious  manner,  just  and  reasonable ;  and  would  demand  our  obe- 
dience with  unanswerable  propriety,  if  the  nature  of  the  precepts 
only  were  regarded.  Men,  in  obeying  them,  would  act  in  the  best 
manner  possible  for  themselves ;  and  would  most  promote  both 
public  and  personal  happiness.  Nay,  there  is  no  other  manner, 
of  acting,  which  can  be  justly  called  desirable.  Every  departure 
from  conformity  to  these  precepts  is,  of  course,  evil,  and  of  malig- 
nant influence  on  the  well-being  of  the  universe. 

God  is  infinitely  excellent,  as  well  as  infinitely  great  and  awful ; 
and  on  account  of  this  excellence  most  clearly  deserves,  and  most 
justly  claims,  the  highest  Love  of  his  Intelligent  creatures.  No- 
thing more  is,  therefore,  demanded  by  this  Law,  than  ought  cheer- 
fully to  be  done,  if  no  such  Law  existed. 

3dly.  The  Law  of  God  is  good,  as  zoell  as  just ;  profitable  to  those 
who  obey,  as  well  as  honourable  to  him  who  is  obeyed. 

Obedience  to  this  Law  constitutes  the  only  real  worth  of  rational 
Beings;  and  is  the  sum  of  all  those  affections,  and  their  conse- 
quences, which  form  the  internal  happiness  of  man  ;  the  most  es- 
sential and  valuable  part  of  his  happiness.  The  true  loveliness, 
dignity,  and  excellence  of  Man  is  nothing,  beside  that  state  of  the 
mind,  which  is  exact  conformity  to  this  Law.  From  this  charac- 
ter, and  from  this  alone,  spring  the  peace  and  self-approbation,  the 
internal  harmony  and  delight,  which  are  the  proper  "  prize  of  Vir- 
tue ;"  the  independent  and  eternal  possession  of  every  good  mind. 

In  the  same  degree  is  the  Usefulness  of  rational  beings  formed. 
Man  is  useful,  only  when  he  is  voluntarily  useful.  Obedience  to 
the  Law  of  God  is  all,  that  is  intended  by  voluntary  usefulness. 
Love  to  God,  is  the  great  and  only  source  of  usefulness  to  him,  in 
his  kingdom ;  and  Love  to  Man  is  the  only  source  of  voluntary 
beneficence  to  Man.  The  Love,  which  is  the  fulfilling  of  the  Law, 
is  a  vital  and  immortal  principle  of  doing  good  to  all  men,  both 
friends  and  enemies,  at  all  times,  and  in  every  manner.  Nor  is 
there  any  real  and  voluntary  beneficence,  beside  what  springs  from 
this  principle.  Rational  Beings,  wholly  under  its  influence,  would 
form  a  perfect  state  of  happiness  in  any  world ;  and  such  beings, 
freed  from  all  restraints,  would,  if  destitute  of  it,  create  consum 
mate  misery.  He,  then,  who  refuses  obedience  to  this  Law,  is 


SER.  XXX.]  UNIVERSALITY  OF  SIN.  45! 

guilty  of  gross  injustice  to  God,  relinquishes  all  personal  excel- 
lence, peace,  happiness,  and  worth ;  and,  renouncing  all  voluntary 
usefulness  on  the  one  hand,  prepares  himseJ/,  on  the  other,  to  be- 
come a  nuisance  to  the  Universe. 

4thly.  To  this  obedience  an  endless  and  perfect  Reward  is  an- 
nexed. 

Were  the  Law  hard  in  its  requisitions,  and  Obedience  to  it  severe 
and  distressing ;  yet,  if  crowned  in  the  end  with  a  reward  ample 
and  abundant,  the  whole  of  the  Requisitions,  taken  together,  would 
not  be  unreasonable,  nor  undesirable.  The  time,  during  which 
we  are  here  required  to  obey,  is  but  a  moment :  the  Reward,  on 
the  contrary,  is  eternal.  The  hardship  of  obedience  must,  there- 
fore, be  transient  and  trying ;  while  the  reward  would  be  endless, 
and  therefore  immense  in  its  value. 

To  obedience,  then.  Reason  and  Wisdom  direct,  and  urge,  with 
motives  of  infinite  power ;  and  from  disobedience,  with  similar  mo- 
tives, deter.  No«:hi:ig,  of  course,  can  be  a  reason  for  disobedience, 
were  our  present  happiness  only  concerned,  except  a  disposition 
so  depraved,  as  to  prefer  sin  without  a  future  reward,  to  holiness, 
with  immortai  glory. 

othly,  Tb  disobedience  a  Punishment  is  threatened,  which  is  also 
endless. 

Every  creature  who  disobeys,  therefore,  chooses  to  hazard  end- 
less wo  for  the  pleasure  of  disobeying,  rather  than  to  gain  eternal 
fife  with  the  pain  found,  or  supposed  to  be  found,  in  obeying. 

So  plainly  do  Men  choose  death  rather  than  life  ;  and  in  sinning 
against  God  wrong  their  own  souls. 

In  this  state  of  sin  and  wretchedness,  however,  God  did  not 
leave  them  to  perish,  as  they  chose ;  but  he  sent  his  own  beloved 
Son,  the  brightness  of  his  glory,  and  the  express  image  of  his  person, 
to  become  their  Atonement,  and  Intercessor.  Through  his  Media- 
lion  he  proposed  to  them  to  repent  of  their  former  disobedience 
and  to  return  to  obedience,  to  virtue,  and  to  his  everlasting  favour. 
On  these  conditions  he  promised  to  receive  and  bless  them,  not- 
withstanding their  Apostacy. 

In  this  situation  he  placed  them  in  his  word ;  and  commanded 
them,  in  what  may  be  called  a  New  Law,  a  Law  of  grace  and 
mercy,  to  believe  in  Christ,  to  repent  of  their  sins,  and  return  to 
holiness.  The  Gospel  is  a  Law;  and  of  equal  authority  and  obli- 
gation with  the  moral  Law.  God  commandeth  all  men  evert/  where 
to  repent.  And  this,  saith  John,  is  his  commandment,  that  we  be- 
lieve on  him  whom  he  hath  sent.  The  proposals  of  the  Gospel  are, 
therefore,  not  merely  declarations,  or  promises :  but  a  Law  ;  com- 
pliance with  which  is  the  highest  duty  of  Mankind. 

What,  then,  is  the  nature  of  this  duty  ?  In  the  most  summary 
language,  it  is  this  :  That  we  renounce  our  sins,  and  return  to  God, 
and  to  obedience  ;  committing  ourselves  with  an  affectionate  confi- 
dence to  Christ,  as  our  Instructer,  Intercessor,  and  Lord ;  and  as 


452  UNIVERSALITY  OF  SIN.  [SER.XXX. 

an  all-sufficient  and  acceptable  Propitiation  to  God  the  Father. 
This  done,  our  sins  will  be  forgiven ;  and  our  title  to  endless  life 
renewed,  enlarged,  and  made  sure  beyond  defeat  and  danger. 

To  beings  ruined  and  destroyed,  as  we  are,  Reason  would 
naturally  conclude,  any  escape  from  the  terrible  evils,  to  which  we 
fire  certainly  exposed  without  hope  by  our  apostacy,  would  be  not 
only  acceptable,  but  transporting.  Nothing,  it  would  seem,  would 
be  asked,  or  wished,  but  to  have  the  way  pointed  out,  and  the  con- 
ditions made  known.  This,  only,  oeing  done,  all  the  miserable  be- 
ings who  are  thus  exposed,  must,  one  would  expect,  hasten  with 
rapture  and  amazement  to  comply  with  the  terms  of  reconciliation, 
and  lay  hold  on  the  hope  set  before  them> 

But  the  terms,  instead  of  being  thus  bard,  are  the  easiest,  which 
can  be  wished,  and  the  most  reasonable  01  which  we  can  form  a 
conception.  They  are  in  the  highest  degree  desirable  for  their 
own  sake,  even  if  they  were  to  be  followed  by  no  reward.  The 
Faith,  the  Repentance,  and  the  Holiness,  required,  are  themselves 
the  beginning,  and  the  consummation,  of  the  best  of  all  characters, 
and  the  springs  of  a  happiness,  far  more  exquisite,  and  sincere, 
than  any  other.  Besides,  they  are  indispensably  necessary  to  all 
other  good.  No  permanent,  no  sincere  good  can  be  enjoyed  by 
him,  who  does  not  thus  believe,  repent,  and  obey.  God  cannot  love, 
nor  bless  him.  He  cannot  be  approved  and  peaceful  within,  nor 
useful  and  happy  without.  Nor  can  a  World,  inhabited  by  such 
beings,  be  a  happy  World  at  all.  On  the  contrary,  all  the  mis- 
chiefs, found  in  this  world,  would  revive  beyond  the  grave,  and 
disturb  and  desolate  Heaven  itself,  were  impenitent,  unbelieving, 
and  disobedient  Men  to  become  its  inhabitants.  Happiness  springs 
from  the  voluntary  exertions  of  rational  beings.  But  beings  not 
holy,  as  none  of  the  human  race  can  be  without  Faith  and  Re- 
pentance, never  voluntarily  do  good,  but  always  evil.  Thus  God 
requires  nothing,  but  what  is  necessary,  absolutely  necessary,  for 
Man  ;  when  he  demands  these,  as  the  conditions  of  their  accept- 
ance and  happiness. 

In  the  mean  time,  this  happiness  is  not  merely  offered,  but  en- 
joined. All  the  authority  of  the  Eternal  God  is  employed  to  en- 
force compliance.  Nay,  he  goes  farther;  and  daily  condescends 
to  entreat  us  to  be  thus  reconciled  to  him.  But  to  all  these  we  re- 
turn a  peremptory  refusal,  and  a  scornful,  indignant  rejection  of 
this  benevolent  and  glorious  Word  of  the  Lord. 

What  Reason  can  be  assigned  for  this  Conduct?  Not  Argu- 
ment; for  all  Arguments  plead  most  powerfully  for  our  compli- 
ance. Not  common  Prudence,  or  a  wise  regard  for  our  Well- 
Being  :  for  we  disregard  and  destroy  it.  Nothing  but  Sin,  and 
the  Love  of  sinning ;  mere  corruption ;  mere  depravity.  No 
higher  evidence  can  be  given,  that  there  is  no  Wisdom,  or  Virtue, 
in  Men. 


SER.  XXX.]  UNIVERSALITY  OF  SIN. 

II.  The  Manner,  in  which  the  Word  of  God  is  rejected  by  Man,  is 
another  striking  proof  of  his  destitution  of  Virtue. 

Particularly,  The  Word  of  God  is  rejected  with  Unbelief. 

Unbelief,  with  respect  to  any  object  of  our  Faith,  has  no  ra- 
tional, no  vindicable  ground,  except  the  want  of  sufficient  evi- 
dence. But  the  Word  of  God  is  attended  with  all  the  evidence, 
which  can  be  supposed  to  attend  such  a  subject ;  all  that  ought  to 
be  wished,  or  asked ;  and  much  more  than  could,  without  actual 
proof,  be  rationally  expected.  Accordingly,  all  good  men,  to 
whom  this  evidence  has  been  proposed,  have,  without  an  excep- 
tion, acknowledged  the  evidence  itself;  and  admitted  the  Word, 
which  it  supports,  to  be  that  of  God. 

When  it  is  once  admitted  to  be  his  Word,  his  own  veracity  is  the 
highest  possible  proof  of  the  truth  of  every  thing,  which  he  has 
spoken.  Whenever  it  is  rejected  in  this  case,  it  is  rejected,  be- 
cause it  is  disliked ;  not  because  it  is  not  proved.  The  Evidence 
is  rejected  because  we  dislike  the  Truth ;  not  the  Truth,  because 
we  dislike  the  Evidence. 

Unbelief  is  either  speculative,  or  practical.  In  speculative  unbe- 
lief we  deny  the  truth  of  the  Word  of  God :  in  practical  unbelief  we 
admit  its  truth,  but  reject  its  influence. 

In  the  speculative  unbelief  of  Men  the  unworthy  manner  of  re- 
jecting the  Word  of  God  is  manifest  in  the  following  particulars. 

1  St.  //  is  rejected  on  the  ground  of  vain  and  deceitful  Arguments. 

This  will  appear  from  a  variety  of  facts. 

The  arguments,  on  which  one  unbeliever  relies,  do  not  appear 
to  have  satisfied  other  unbelievers.  Every  new  Infidel  Writer  ad- 
vances his  own  scheme  of  refuting  the  evidence,  or  rather  his  own 
objections ;  (for  refutation  there  is  none)  and  evidently  places  no 
reliance  on  the  schemes  of  his  predecessors.  This  has  been  the 
constant  progress  of  Infidelity  from  the  beginning  to  the  present 
lime.  No  instance  occurs,  in  which  any  Infidel  has  thought  it 
proper  to  come  forward  with  a  defence  of  the  works,  or  Arguments, 
of  any  former  Infidel.  The  arguments  of  each  appear  important, 
and  perhaps  satisfactory,  to  himself;  but  are  visibly  of  little  force 
in  the  eye  of  his  successors.  All,  except  his  own,  are,  tacitly  at 
least,  acknowledged  to  be  unavailing  in  the  eye  of  each ;  and  his 
own,  in  the  eyes  of  all  who  follow  him. 

But  if  these  arguments  were  sound,  they  would  be  acknow- 
ledged, felt,  and  insisted  on,  by  all ;  and  would  anew  be  pleaded 
with  confidence,  supported,  and  relied  on,  by  others,  as  well  as  by 
the  inventer. 

2dly.  When  these  objections  have  been  completely  and  often  re- 
futed, they  still  allege  them  again  without  taking  any  notice  of  the 
refutations. 

These  refutations  have  been  multiplied  so  much,  so  openly,  and 
so  often  alleged,  and  so  triumphantly  urged,  that  nothing  but  de- 
spair of  replying  with  success  could  prevent  unbelievers  from  at- 


454  UNIVERSALITY  OF  SIX.  [SEE.  XXX 

tempting  a  reply.  Yet  we  find  it  Avholly  neglected,  and  unattcmpt- 
ed,  by  their  successors.  They  now  allege  anew  the  old  objec- 
tions ;*  and  plainly  because  they  can  find  no  others :  the  whole 
circle  being  exhausted  ;  and  nothing  remaining  to  modern  Infidels 
but  a  reiteration  of  what  has  been  done  by  those,  who  went  before 
them.  While  any  thing  new  remained,  they  laid  no  stress  on  what 
had  been  done  before.  Now  they  are  contented  to  repeat  the  old, 
threadbare  objections  over  and  over,  without  placing  them  in  any 
new  light,  or  supporting  them  with  any  new  evidence ;  although  so 
often  and  so  completely  answered,  as  to  make  the  renewed  ad- 
vancement of  them  ridiculous.  Were  they  honest  men,  they  would 
first  reply  to  the  answers,  heretofore  given  to  these  objections ; 
and  then,  but  not  till  then,  allege  them  anew. 

Sdly.  They  rarely  attempt  to  argue  at  all  ;  but  attack  their  antag- 
onists^ and  defend  themselves,  chiefly,  with  contempt,  sneers,  and 
ridicule. 

Sneers,  Contempt,  and  Ridicule,  are  not  Arguments  ;  and  were 
never  needed  to  defend  a  sound  cause.  The  Cause,  which  can 
iind  sound  Reasons,  will  never  be  supported  by  these  means.  Yet 
Infidelity  has  made  these  her  chief  engines  throughout  her  whole 
progress ;  and  relied  on  them  supremely  in  all  her  assaults  upon 
Revelation. 

Wherever  this  conduct  appears ;  wherever  argument  is  deserted 
and  forgotten,  and  ridicule,  sneers,  and  contempt,  are  the  weapons 
of  attack,  or  defence ;  a  strong  suspicion  of  the  goodness  of  the 
cause  exists  of  course ;  and  a  solid  reason  is  furnished  for  believ- 
ing it  to  be  unsound  and  false.  Infidelity  has  always  thus  done  ; 
and  has,  therefore,  always  laboured  under  very  strong  suspicions 
of  this  nature. 

4thly.  Men  have  exhibited  violent  Hatred  to  the  Word  of  God  in 
this  rejection. 

This  hatred,  from  the  beginning  to  the  present  time,  has  been 
manifested  by  all  classes  of  men,  who  have  rejected  the  word  of 
the  Lord  ;  and  by  most,  if  not  all,  the  individuals,  who  have  thus 
rejected  it. 

This  hatred  has  been  strongly  manifested  in  the  contempt,  ridi- 
cule, and  sneers,  of  which  I  have  already  spoken.  It  has  strongly 
manifested  itself  in  an  uninterrupted  course  of  obloquy  against 
God,  the  Redeemer,  the  Scriptures,  the  Sabbath,  and  the  Sanctu- 
ary ;  against  the  Church,  the  Ministers,  the  Worship,  and  the  Char- 
acter, of  God ;  against  Religion  at  large ;  against  conscientious- 
ness, morality,  and  duty  of  every  kind ;  against  all  that  is  virtue, 
and  all  that  are  virtuous. 

Nor  has  it  been  less  abundantly  manifested  in  an  immense  train 
of  oppositions,  and  persecutions.  The  Jews  began  the  course  in 
the  most  furious  cruelty  against  Christ  and  Christians.  The  Hea- 
thens, Mohammedans,  and  Papists  have  continued  it.  Infidels  are 
now  treading  in  their  steps ;  and,  although  perpetually  railing 


SER.  XXX.]  UNIVERSALITY  OF  SIN. 


455 


against  persecution,  have  proved  the  most  bloody  and  vehement 
persecutors,  that  have  existed  since  the  world  began. 

One  spirit  has  animated  them  all ;  and  one  conduct  character- 
ized them  all,  from  the  beginning  to  the  present  time.  No  more 
deformed,  odious,  depraved  exhibitions  have  been  ever  made  of 
the  human  character:  no  more  flagrant  or  convincing  proofs  of 
human  corruption  have  been  ever  presented  to  the  eye  of  man. 
All  also,  who  have  been  concerned  in  this  rejection,  have  uniform- 
ly displayed  a  vile,  depraved  personal  character;  a  love  of  sin,  a 
hatred  to  holiness,  pre-eminent  and  wonderful.  The  more  spiri- 
tual and  heavenly,  the  more  holy  and  excellent,  any  doctrines  or 
precepts  of  the  Word  of  God  are,  the  more  they  have  been  hated, 
maligned,  and  blasphemed.  Yet  all  that  God  hath  clone,  and  spo- 
ken, in  his  Word,  has  been  highly  glorious  and  becoming  to  a 
God,  highly  beneficial  and  necessary  to  man,  and  productive  of 
no  other  end,  but  making  man  virtuous  and  happy.  On  the  con- 
trary, all  this  opposition  has  sprung  from  sin,  and  been  marked 
with  gross  and  dreadful  depravity,  in  every  stage,  and  in  every 
form. 

The  practical  unbelief  of  Mankind  has  been  substantially  of  the 
same  Character,  and  distinguished  by  the  same  deformity.  But 
here  the  unbeliever  has  openly  condemned  himself  by  acknow- 
ledging the  word  of  God  in  speech,  and  denying  it  in  practice. 
An  inconsistence  and  shame  attend  him,  therefore,  which  do  not  in 
the  like  circumstances  attend  the  speculative  Unbeliever.  In  the 
mean  time,  his  rejection  of  the  Scriptures,  as  the  rule  of  his  obe- 
dience, and  the  means  of  eternal  life  to  himself,  is  as  absolute  as 
that  of  the  professed  Infidel.  His  speculative  views  are  different; 
but  his  heart  is  essentially  the  same.  His  carnal  mind,  as  truly, 
as  that  of  the  Infidel,  is  enmity  against  God ;  not  subject  to  his  law, 
neither  indeed  can  be.  It  is  not  strange,  therefore,  that  we  see  un- 
believers, of  both  kinds,  exhibiting  their  rejection  of  the  Word  of 
God  substantially  in  the  same  manner. 

III.  The  truth,  contained  in  the  text,  is  strongly  illustrated  by  the 
Doctrines,  both  speculative  and  practical,  which  those,  who  have  re- 
jected the  Scriptures,  have  preferred  to  them. 

The  four  great  classes  of  men,  who  have  openly  rejected  the 
word  of  God,  are  Jews,  and  Mohammedans,  Heathens,  and  Infidels. 
Each  of  these  I  shall  consider,  summarily,  in  the  order  specified. 

1st.  The  Jews,  although  professedly  receiving  the  old  Testa- 
ment as  the  Word  of  God,  yet,  as  you  well  know,  rejected  and 
still  reject,  Christ  and  his  Gospel,  and  of  course  the  system  of  re- 
ligion, which  he  has  taught  to  mankind.  In  rejecting  Christ  they 
reject,  of  course,  all  the  types  which  shadowed,  and  all  the  pro- 
phecies which  foretold,  his  character,  advent,  and  mediation.  As 
those  types  and  prophecies  terminate  only  in  Christ ;  so  without 
him  they  have  no  real  meaning.  Their  true  import,  therefore,  was 
d«nicd  by  the  Jews.  In  rejecting  the  Gospel  they  set  aside  all  the 


456  UNIVERSALITY  OF  SIN.  [SER.  XXX. 

Evangelical  declarations  and  doctrines,  contained  in  the  Law  and 
the  prophets  ;  particularly  the  Gospel  as  preached  to  Abraham  and 
his  posterity ;  and  all  those  just  and  spiritual  exhibitions  of  the 
Law,  delivered  to  us  b'y  Christ  and  his  Apostles.  With  these 
things  in  view,  it  must  unquestionably  be  conceded,  that  the  Jews 
are  fairly  numbered  among  those,  who  openly  reject  the  Word  of 
God ;  not  less  truly  so,  than  those  of  their  Ancestors,  who  aposta- 
tized to  Heathenism. 

It  is  unnecessary  for  me  to  dwell,  in  detail,  on  the  doctrines, 
substituted  by  these  people  for  those  in  the  Word  of  God.     You 
well  know  from  the  Scriptures  themselves,  that  they  placed  their 
holiness,  and  their  hopes,  in  a  mere  round  of  external  services ; 
such  as  long  prayers,  ostentatious  fastings,  ablutions,  and  other 
external  purifications;  ty thing,  mint,  anise,  and  cummin;  and  ma- 
ny other  things  of  the  like  nature.     In  all  these  the  heart  was  ut- 
terly unconcerned ;  and  the  whole  scheme  of  religion  was  confined 
to  a  course  of  mere  external  actions  ;  from  which  integrity,  justice, 
benevolence,  and  piety,  were  wholly  excluded.     Instead  of  these 
things,  they  licensed  and  practised  the  most  abominable  opposi- 
tion to  God,  and  the  most  scandalous  hatred  and  persecution  of 
their  fellow-men.     A  considerable  part  denied  a  future  existence ; 
and  justified  all  the  indulgence  of  pride,  avarice,  and  sensuality, 
which  have  every  where  been  connected  with  that  denial.     An- 
other part  openly  sanctioned  disobedience  to  the  fifth  command  by 
permitting  a  son  to  devote  that  part  of  his  property,  which  was 
necessary  for  the  subsistence  of  his  parents,  to  the  service  of  the 
Temple  ;  and  warranting  him  to  withhold  from  them,  in  this  man- 
ner, all  the  duties  of  filial  piety.     At  the  same  time,  they  persecu- 
ted, with  the  fury  of  maniacs,  men  of  real  piety ;  bound  heavy 
burdens ;    shut  up  to   their  countrymen   the  access  to  religious 
knowledge  ;   devoured  widows'  houses ;  and  wallowed  in  every 
species  of  sensual  pollution.     For  all  their  iniquities,  at  the  same 
time,  they  found  a  sanction  in  some  tradition  of  their  Elders,  or 
some  invention  of  their  own  ;  and  those  who  taught  these  things, 
were  believed  by  their  countrymen  to  be  men  of  distinguished  vir- 
tue.    Such  were,  summarily,  the  doctrines,  both  speculative  and 
practical,  which  the  Jews  preferred  to  the  Word  of  God.     The 
spirit,  which  could  even  acquiesce  in  such  doctrines  as  these,  much 
more  which  could  deliberately  prefer  them  to  the  Law  and  Gospel 
of  JEHOVAH,  can  plainly  have  been  no  other,  than  that  of  a  sinful 
nation,  a  people  laden  with  iniquity,  a  seed  of  evil  doers. 

2dly.  Mohammed,  it  is  well  known,  adopted,  according  to  his 
own  testimony,  the  religion  of  Moses  and  Christ ;  and  professedly 
republished  it  in  a  new  form  to  mankind.  But  in  this  republica- 
tion  he  left  out,  wholly,  the  spirit  of  the  Scriptural  Religion ;  and 
in  many  respects  did  not  preserve  even  the  form  of  godliness. 
His  two  great  doctrines  were,  That  there  is  but  one  God,  and  That 
Mohammed  is  his  prophet.  By  the  latter  doctrine  he  secured  to 


SER.  XXX.]  UNIVERSALITY  OF  SIN. 


457 


himself  the  right  of  dictating  to  his  followers  just  what  he  pleased. 
Accordingly  he  delivered  to  them  a  collection  of  precepts,  requir- 
ing nothing  but  a  course  of  external  services,  without  the  least 
goodness  of  heart;  and  promised  Heaven  to  prayers,  ablutions, 
fastings,  alms,  pilgrimages  to  Mecca,  and  circumcision.  Religion 
he  considered  as  founded  on  cleanliness  ;  which  he  declared  to  be 
the  one  half  of  Faith,  and  the  key  of  Prayer.  Fasting  he  pro- 
nounced to  be  the  gate  of  Religion.  He  allowed  four  wives  to 
every  one  of  his  followers  ;  and  as  many  concubines,  as  each  was 
able  to  maintain.  Heaven  he  converted  into  a  mere  mansion  of 
debauchery ;  and  changed  the  mild  and  rational  mode  of  propa- 
gating Religion,  taught  by  Christ  and  his  Apostles,  into  a  regular 
system  of  the  most  brutal  and  barbarous  persecution.  In  a  word, 
his  doctrines  flattered,  and  licensed  every  human  corruption,  every 
sordid  lust,  every  sinful  indulgence. 

3dly.  The  doctrines  of  Heathenism  are  still  more  deformed,  and 
still  more  expressive  of  opposition  to  God. 

Instead  of  one  God,  the  Heathen,  as  you  know,  believed  in 
many.  Instead  of  the  perfect  JEHOVAH,  they  heaped  up  to  them- 
selves Gods  after  their  own  lusts  ;  debased  by  filial  impiety,  fraud, 
theft,  falsehood,  injustice,  treachery,  murder,  and  lewdness,  in- 
dulged in  every  manner,  which  can  debase  an  Intelligent  nature. 
They  worshipped  men,  beasts,  birds,  fishes,  reptiles,  and  insects, 
They  prostrated  themselves  before  trees,  shrubs,  plants,  stocks, 
and  stones.  They  sacrificed  human  victims  ;  prostituted  men  and 
women  in  religious  services ;  and  sanctioned  every  violation  of 
purity,  justice,  kindness,  and  piety.  Read  the  first  chapter  of.  the 
Epistle  to  the  Romans ;  and  you  will  find  a  short,  but  exact  and  af- 
fecting, account  of  what  they  not  only  did,  but  justified,  licensed, 
and  enjoined. 

4thly.  Modern  Infidelity  has,  in  various  instances,  strongly  com- 
mended the  ancient  Heathenism,  both  partially,  and  in  the  gross  ; 
and  in  publishing  its  own  doctrines  has  shown,  that  the  spirit  by 
which  it  is  actuated,  is  no  other  than  the  very  spirit  of  its 
predecessors.  It  has  denied  the  existence  and  perfections  of 
God ;  at  times  partially  ;  at  other  times  wholly.  It  has  admit- 
ted his  existence,  and  denied  his  providence  ;  the  accountableness 
of  man  ;  a  future  state  ;  the  distinction  between  right  and  wrong,  as 
holiness  and  sin,  piety,  and  rebellion  ;  has  declared  all  that  men  can 
do  with  impunity  to  be  right;  has  licensed  wrath,  revenge,  murder, 
pride,  oppression,  gluttony,  drunkenness,  fornication,  adultery,  and 
incest.  Surely  it  is  unnecessary  for  me  to  observe,  that  the  spirit, 
manifested  in  the  doctrines,  which  teach  these  things,  is  in  the  high- 
est degree  hostile  to  God,  to  truth,  and  to  righteousness. 

To  Jews  and  Infidels  the  Gospel  has  been  directly  published  in 
form.  To  a  great  part  of  mankind  it  was  published  in  the  days 
of  the  Apostles  ;  and  has  been  extensively  offered  to  many  nations 
in  succeeding  periods  of  time.  That  it  has  not  made  an  universal 

VOL.  I.  58 


458  UNIVERSALITY  OF  SIN.  [SER.  XXX. 

progress  over  the  globe,  has  been  owing  to  the  fact,  that  those,  to 
whom  it  has  been  offered,  have  in  so  many  instances  refused  it  ac- 
ceptance. Had  the  Ancestors  of  the  present  generation  of  men 
given  the  Religion  of  the  Bible  a  welcome  admission  to  their  hearts, 
in  the  days  of  the  Apostles  ;  it  would  long  since  have  been  preach- 
ed to  every  family  under  heaven.  Men,  therefore,  have  stopped 
its  progress  ;  and  not  God. 

But,  as  the  fact  has  been,  the  Gospel  has  been  published  to  a 
great  part  of  the  human  race ;  and  by  a  great  proportion  of  these 
it  has  been  rejected.  So  general  has  been  this  rejection,  as  en- 
tirely to  determine  the  true  nature  of  the  human  character  :  for  it 
cannot  be  pretended,  that  there  is  one  original  nature  in  those  who 
have  heard  and  rejected  the  Gospel,  and  another  in  the  rest  of 
mankind. 

It  ought  to  be  added  on  this  part  of  the  subject,  that  many  of 
those  who  have  professedly  received  the  Word  of  God  in  the  Chris- 
tian world,  have,  in  instances  innumerable,  in  every  country,  and 
every  age,  exhibited  the  same  disposition  in  the  same  manner. 
These  men  have  almost  universally  denied  the  real  import  of  the 
book,  which  they  have  professed  to  receive.  Its  spiritual  and  hea- 
venly doctrines  they  have,  in  forms  very  diverse,  but  in  design  and 
spirit  wholly  the  same,  lowered  continually  down,  so  as  to  suit,  or 
at  least  so  as  not  to  disgust,  the  taste  of  a  sinful  heart.  The  ex- 
tent also,  and  purity,  of  the  Scriptural  precepts  they  have  contract- 
ed, and  debased,  so  as  to  license,  in  a  professed  consistency  with 
them,  a  great  part  of  those  evil  practices,  which  are  gratifying  to 
a  polluted,  sinful  mind.  The  Doctrines  of  the  Gospel  they  have 
with  one  consent  reduced  to  the  level  of  mere  natural  Religion  ; 
and  that  the  natural  Religion,  in  substance,  which  was  taught  by 
the  graver  heathen  philosophers,  and  is  now  echoed  by  the  more 
decent  Infidels.  The  precepts  of  the  Gospel,  also,  they  have 
taught  to  speak  a  moral  language,  undistinguishable,  as  to  its  im- 
port, from  that  of  Plato,  Seneca,  and  Herbert.  Thus  in  truth,  not- 
withstanding their  professed  belief  of  the  word  of  God,  they  have 
rejected  both  the  Law  and  the  Gospel ;  and  rejected  them  for  the 
doctrines  and  precepts,  which  they  thus  inculcate.  That  such  is 
the  real  design  of  all  these  men  I  am  convinced  by  this  remarka- 
ble fact ;  viz.  that,  when  driven  from  one  error,  they  always  take 
refuge  in  another ;  and  never  come  a  whit  nearer,  however  often 
confuted,  to  the  reception  of  the  truth.  The  sum  of  the  argument, 
then,  is  this :  God  has  given  to  mankind  a  law,  for  the  government 
of  their  moral  conduct,  which  is  not  only  reasonable  and  just  in  it- 
self, but  dictated  by  infinite  benevolence  on  his  part,  and  supreme- 
ly profitable  to  them :  a  law  demanding  of  them,  that  they  love  him 
with  all  the  heart,  and  that  they  love  each  other  as  themselves.  This 
character,  which  is  no  other  than  the  Image  of  his  moral  perfec- 
tion, is  the  supreme  excellence,  and  the  only  moral  excellence,  of 
Intelligent  beings.  In  itself  it  is  high  and  indispensable  enjoyment 


SER.  XXIX.]  UNIVERSALITY  OF  SIN.  459 

to  every  such  being;  and  in  its  efficacy  it  is  the  only  voluntary 
cause  of  all  other  enjoyments:  a  cause,  existing  originally  and  su- 
premely in  Him,  and  by  derivation  existing  extensively  in  them. 

This  Law,  therefore,  is  a  perfect  law  ;  and  worthy  of  JEHOVAH. 
Were  men  virtuously  disposed ;  were  they  not  depraved  ;  were 
they  not  sinful ;  their  obedience  to  its  commands  would  be  immedi- 
ate, universal,  and  absolute.  Instead  of  this,  wherever  it  has  been 
proposed  to  them,  they  have  chosen  to  disobey  it,  notwithstand- 
ing the  glorious  and  eternal  reward,  promised  to  their  obedience, 
and  the  awful  penalty,  threatened  to  disobedience.  What  stronger 
proof  of  their  depravity  can  be  demanded  ? 

There  is,  however,  one  proof  still  more  affecting.  In  the  mise- 
rable situation,  into  which  men  brought  themselves  by  their  Apos- 
tacy,  God  regarded  them  with  infinite  compassion,  and  undertook 
to  rescue  them  from  their  sin  and  misery.  For  this  end  he  sent 
his  own  beloved  Son  into  the  world,  to  live  here  a  humble,  painful, 
and  persecuted  life,  and  to  die  an  accursed  and  excruciating 
death,  to  make  in  the  human  soul  an  end  of  sin,  to  finish  transgres- 
sion, to  make  reconciliation  for  iniquity,  and  to  bring  in  everlasting 
righteousness.  In  consequence  of  his  atonement,  God  has  offered, 
anew,  to  receive  the  fallen  race  of  Adam  into  his  favour,  on  the 
conditions  of  Faith  and  Repentance  in  the  Redeemer  :  conditions 
in  themselves  indispensable  to  their  return  to  God,  and  to  obe- 
dience ;  indispensable  to  their  own  comfort,  honour,  and  virtue ; 
and  beyond  expression  easy,  reasonable,  and  desirable.  As  he 
foresaw  that  they  would  still  resist  this  boundless  love,  and  would 
fail  of  it  through  their  corruption,  ignorance,  error,  and  prejudice ; 
he  published  his  Gospel  to  enlighten  them,  and  sent  his  Spirit  to 
sanctify  them,  that  by  all  means  they  might  be  saved.  Still  in  a 
multitude  of  instances  almost  literally  endless,  a  multitude  so  great 
as  to  prove  this  to  be  the  common  character  of  all  the  children  of 
Adam,  they  have  rejected  these  most  merciful  proffers  of  bound- 
less good,  crucified  his  son  afresh,  cast  contempt  on  his  cross,  ac- 
counted the  blood  of  the  covenant  wherewith  he  was  sanctijied  an  un- 
holy thing,  and  done  despite  to  the  Spirit  of  Grace. 

And  now,  my  friends  and  brethren,  judge,  I  pray  you,  between 
God  and  his  vineyard.  What  could  have  been  done  to  his  vineyard, 
that  he  has  not  done  in  it  ?  Wherefore,  when  he  looked,  that  it  should 
bring  forth  grapes,  brought  it  forth  poisonous  berries  ?*  Wherefore 
brought  it  forth  the  grapes  of  Sodom,  and  the  clusters  of  Gomorrah? 
Every  tree  is  known  by  its  fruit.  This]  vine  is  plainly,  therefore, 
of  the  vine  of  Sodom,  and  of  the  fields  of  Gomorrah.  Its  grapes 
are  grapes  of  gall ;  its  clusters  are  bitter.  Its  wine  is  the  poison 
of  dragons,  and  the  cruel  venom  of  asps. 

Were  man  virtuously  disposed,  it  is  incredible,  nay,  it  is  plainly 
impossible,  that  he  should  not  yield  himself  to  this  Law,  as  soon  as 

"  Lowtb  f  I>eut.  xxsii.  32. 


460  UNIVERSALITY  OF  SIN.  [SER.  XXX. 

it  is  proposed  to  him.  As  obedience  to  this  Law  is  the  only  ex- 
cellence of  conduct;  so  a  virtuous  state  of  mind,  a  virtuous  dispo- 
sition, a  virtuous  character,  by  all  of  which  phrases  we  intend  that 
unknown  cause,  heretofore  specified,  which  gives  birth  to  virtuous 
rather  than  to  vicious  conduct,  would  so  soon  as  this  Law  was  pro- 
posed to  it,  render,  in  a  sense  instinctively,  an  immediate,  cheerful, 
and  universal  obedience. 

Were  such  a  mind,  also,  to  apostatize,  and  yet  to  retain  a  dispo- 
sition in  a  preponderating  degree  virtuous ;  were  it  afterwards  to  be 
informed  of  a  method,  by  which  it  might  return  to  obedience,  and 
the  favour  of  God ;  it  would  be  plainly  impossible,  that  such  a 
mind  should  not  receive  this  information,  and  embrace  this  method 
of  returning,  with  readiness,  and  even  with  rapture.  If,  at  the 
same  time,  the  terms  of  its  reinstatement  in  obedience,  and  in  the 
divine  favour,  were  in  themselves  eminently  easy  and  reasonable, 
and  in  their  efficacy  productive  of  its  highest  future  amiableness, 
dignity,  and  enjoyment ;  if  they  were  such,  as  rendered  it  pecu- 
liarly lovely  in  the  sight  of  God,  and  prepared  it  to  be  peculiarly 
useful  to  its  fellow-creatures ;  such  a  mind  would,  beyond  a  doubt, 
seize  the  terms  themselves  with  delight,  and  the  divine  object, 
which  they  secured,  with  ecstasy. 

The  rejection  of  the  word  of  God,  of  the  Law  and  the  Gospel 
alike,  is,  therefore,  entirely  inexplicable,  unless  we  acknowledge, 
that  the  disposition  by  which  it  is  rejected,  is  a  disposition  directly 
opposed  to  that  of  a  virtuous  mind ;  wholly  unlike  that  with  which 
Adam  was  created ;  and  the  genuine  moral  likeness  of  Adam  after 
his  Apostacy. 


SERMON  XXXI. 

DEPRAVITY    OF    MAN. ITS    DEGREE. 


ECCLESIASTES  vii'i.  11. — Because  sentence  against  an  evil  work  is  not  executed  speed 
ily,  therefore  the  heart  of  the  sons  of  men  is  fully  set  in  them  to  do  evil. 

IN  the  two  last  discourses,  I  proposed  for  consideration  the 
following  doctrine  :  That  in  consequence  of  the  Apostacy  of  Adam 
all  men  have  sinned ;  and  endeavoured  to  prove  the  Universality 
of  sin  in  the  former  of  these  discourses  ; 

1st.  From  Revelation  :  and, 

2dly.  From  Facts  : 

And  in  the  latter  from  the  great  fact,  that  mankind  have  rejected 
the  Word  of  the  Lord. 

It  is  now  my  design  to  examine,  in  several  particulars,  the  De- 
gree, in  which  the  sinfulncss  of  man  exists.      On  this  subject  I  ob- 
%serve, 

1st.  That  the  human  character  is  not  depraved  to  the  full  extent 
of  the  human  powers. 

It  has  been  said,  neither  unfrequently,  nor  by  men  void  of  un- 
derstanding, that  man  is  as  depraved  a  being,  as  his  faculties  will 
permit  him  to  be  ;  but  it  has  been  said  without  consideration,  and 
without  truth.  Neither  the  Scriptures,  nor  Experience,  warrant 
this  assertion.  Wicked  men  and  seducers,  it  is  declared,  will  wax 
worse  and  worse  ;  deceiving  and  being  deceived.  During  the  first 
half  of  human  life  this  may,  perhaps,  be  explained  by  the  growth 
of  the  faculties ;  but  during  a  considerable  period,  preceding  its 
termination,  it  cannot  be  thus  explained :  for  the  faculties  decay, 
while  the  depravity  still  increases.  Nations,  also,  are  declared,  to 
be  at  some  periods  of  time,  far  worse  than  at  others ;  although  it 
cannot  be  pretended,  that  during  the  period  specified  their  facul- 
ties were  superior.  Saul  appears  to  have  been  a  man  of  more 
talents  than  Jeroboam;  Jeroboam  than  Ahab ;  and  Uzziah  than 
either ;  yet  Ahab  was  a  worse  man  than  Jeroboam  ;  Jeroboam  than 
Saul  j  and  Snul  than  Uzziah.  The  Young  Man,  who  came  to 
Christ,  to  kno-y  what  good  thing  he  should  do,  to  have  eternal  lif 
was  certainly  less  depraved,  than  his  talents  would  have  permitted 
him  to  be. 

Like  him,  we  see>  daily,  many  men,  who  neither  are,  nor  profess 
to  be,  Christians,  and  who,  instead  of  being  wicked  to  a  degree 
commensurate  to  the  extent  of  their  faculties,  go  through  life  in  the 
exercise  of  dispositions  so  sincere,  just,  and  amiable,  and  in  the 
performance  of  actions  so  upright  and  beneficent,  as  to  secure  a 
high  degree  of  respect  and  affection  from  ourselves,  and  from  all 


402  DEPRAVITY  OF  MAN.  [3ER    XXXI. 

with  whom  they  are  connected.  It  certainly  cannot  be  said,  that 
such  men  are  as  sinful  as  many  others  possessed  of  powers  far  in- 
ferior;  much  less  that  they  are  as  sinful  as  they  can  be.  We  also 
see  individuals,  at  times,  assume,  without  any  visible  enlargement 
of  their  faculties,  a  new  and  surprising  degree  of  depravity  at  once ; 
and  become  suddenly  far  more  fraudulent,  false,  lewd,  cruel,  re- 
vengeful, impious,  and  universally  abandoned,  than  at  a  period  not 
long  preceding.  In  the  families,  of  which  we  are  members,  we 
have  abundant  opportunity  to  learn,  from  so  intimate  a  connexion, 
the  true  characters  of  all  who  compose  them ;  and  are  furnished 
daily  with  decisive  evidence,  that  they  are  far  less  profligate  than, 
with  their  faculties,  they  might  become.  Those,  who  make  the  as- 
sertion, against  which  I  am  contending,  will  find  themselves,  if 
they  will  examine,  rarely  believing,  that  their  wives  and  children, 
though  not  Christians,  are  Fiends. 

2dly.  There  are  certain  characteristics  of  human  nature,  which, 
considered  by  themselves,  are  innocent. 

Such  are  hunger,  thirst,  the  fear  of  suffering,  and  the  desire  of 
happiness  ;  together  with  several  others.  All  these  are  insepara- 
ble, not  only  from  the  rational,  but  also  from  the  animal,  nature,  as 
existing  in  this  world ;  and  accompany  the  Christian  through  every 
degree  of  holiness,  Avhich  he  attains,  as  truly  as  the  sinner.  The 
two  last;  the  desire  of  happiness,  and  the  fear  of  suffering;  are 
inseparable  from  the  rational,  and  even  from  the  percipient,  nature. 

3dly.  Some  of  the  natural  human  characteristics  are  amiable. 

Such  are  natural  affection  :  the  simplicity  and  sweetness  of  dis- 
position in  children,  often  found  also  in  persons  of  adult  years  ; 
compassion;  generosity;  modesty;  and  what  is  sometimes  called 
natural  conscientiousness  ;  that  is,  a  fixed  and  strong  sense  of  the 
importance  of  doing  that,  which  is  right.  These  characteristics 
appear  to  have  adorned  the  Young  Man,  whom  I  have  already 
mentioned.  We  know  that  they  are  amiable,  because  we  are  in- 
formed that  Jesus,  beholding  him,  loved  him.  In  the  same  manner 
we,  and  all  others,  who  are  riot  abandoned,  love  them  always,  and 
irresistibly,  whenever  they  are  presented  to  our  view.  They  all, 
also,  are  required,  and  exist,  in  every  Christian  ;  enhancing  his  ho- 
liness, and  rendering  him  a  better  man.  Without  them  it  is  not 
easy  to  perceive  how  the  Christian  character  could  exist.  Ac- 
cordingly, St.  Paul  exhibits  those,  who  are  destitute  of  these  attri- 
butes, as  being  literally  profligates. 

4thly.  These  and  all  other  qualities  of  the  wind  are,  however, 
means  cither  of  virtue,  or  sin,  according  to  the  nature  of  that  con 
trolling  Disposition,  or  Energy,  which  constitutes  the  moral  character. 

By  this  disposition,  or  energy,  I  intend  that  unknown  cause, 
whence  it  arises,  that  the  actions  of  the  minJ  are  either  sinful  or  vir- 
tuous. On  this  energy  depends  the  moral  nature  of  all  actions, 
and  the  moral  character  of  every  mind.  This  character,  and  these 
actions,  are  variously,  and  extensively,  modified  by  the  attributes 


SER.  XXXI.]  DEPRAVITY  OF  MAN 

above  mentioned.  But  the  moral  nature  is  not  changed.  So  lar 
as  they  have  a  prevailing  influence,  a  sinful  disposition  is  checked, 
and  prevented  from  operating  in  the  worst  manner,  and  decree. 
Under  the  prevalence  of  a  sinful  disposition,  these  attributes  arc 
partly  extinguished,  and  partly  converted  into  instruments  of  sin. 
In  a  virtuous  mind  they  all  become  means  of  virtue,  and  increase 
the  energy  of  such  a  mind. 

othly.  There  is  not  in  the  Mind,  by  nature,  or  in  an  unrc generated 
state,  any  real  moral  excellence,  or  Evangelical  virtue. 

For  I  know,  says  St.  Paul,  that  in  me,  (that  is,  in  my  Jlesh)  dwcll- 
eth  no  good  thing.  The  carnal  mind,  says  the  same  Apostle,  is  en- 
mity against  God,  not  subject  to  his  law,  neither  indeed  can  be.  And 
again ;  The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God  ;  for  they  are  foolishness  unto  him  /  neither  can  he  know  them, 
for  they  are  spiritually  discerned.  That,  which  is  born,  saith  our 
SAVIOUR,  of  the  Jlesh,  is  jlesh.  Without  faith,  says  St.  Paul,  it  is 
impossible  to  please  God. 

Gthly.  The  heart  of  Man,  after  all  the  abatements  are  made, 
which  can  be  made,  is  set  to  do  evil,  in  a  most  ajfecting  and  dreadful 
manner. 

Of  this  truth,  the  Text  is  a  direct  and  very  forcible  assertion. 
The  word,  which  is  rendered,  fully  set,  in  our  translation,  is  used 
by  Ahasuerus,  Esther  vii.  5,  to  express  the  daring  presumption, 
with  which  Human  had  risen  up  to  destroy  Esther  and  her  nation. 
It  is  also  said  to  denote  being  filed  zuith  a  violent  propensity,  as  the 
sails  of  a  ship  are  filed,  when  bo-rnc  along  by  a  powerful  blast.  A 
strong  tendency  to  evil  in  the  heart  of  the  sons  of  men,  therefore, 
is  here  asserted  in  very  forcible  terms. 

In  considering  the  degree  of  iniquity,  indicated  in  this  and  simi- 
lar passages,  it  is  not  my  design,  nor  within  my  power  or  wish,  to 
settle  this  point  with  mathematical  exactness.  In  the  Scriptures, 
God  has  exhibited  this  subject  in  an  indefinite,  and  yet  in  a  more 
impressive  and  affecting  manner,  than  any,  which  mankind  have 
substituted.  No  views  of  human  corruption  are  so  affecting,  or  so 
awful,  as  those,  which  are  presented  to  us  in  the  Word  of  God. 
This  example  may  be  confidently  followed ;  and  no  man  is  required 
to  limit  this  subject  more  exactly,  than  it  has  been  done  by  his 
Maker. 

With  these  observations  premised,  I  shall  proceed  to  adduce 
several  proofs  of  the  doctrine,  expressed  in  the  text. 

I.  The  Scriptures  directly  assert  this  doctrine  in  the  fullest  man- 
ner. 

Every  imagination  of  Man's  heart,  saith  God,  is  only  evil,  con- 
tinually. Of  the  Gentiles,  the  Apostle  declares,  that  they  arc  with- 
out excuse  ;  because  that,  when  they  knew  God,  they  glorifcd  him 
not  as  God,  neither  were  thankful ;  but  became  vain  in  their  imagi- 
nations ;  and  their  foolish  heart  was  darkened.  Professing  them- 
selves to  be  wise,  they  became  fools.  Who  changed  the  truth  of  God 


4G-1  DEPRAVITY  OF  MAN.  [SER.  XXXI. 

into  a  lie,  and  worshipped,  and  served  the  creature,  more  than  t/te 
Creator,  who  is  blessed  for  ever.  Amen.  For  this  cause  God  gave 
them  up  to  -vile  ajfections.  And  as  they  did  not  like  to  retain  God 
in  their  knowledge,  God  gave  them  up  to  a  reprobate  mind.  Being 
filled  zuith  all  unrighteousness,  fornication,  wickedness,  covctousness, 
maliciousness ;  full  of  envy,  murder,  debate,  deceit,  malignity , 
Whisperers,  backbiters,  haters  of  God,  despiteful,  proud,  boasters, 
inventers  of  evil  things,  disobedient  to  parents,  Without  understand- 
ing, covenant-breakers,  without  natural  affection,  implacable,  un- 
merciful :  Who  knowing  the  judgment  of  God  (that  they,  which 
commit  such  things,  are  worthy  of  death)  not  only  do  the  same,  but 
have  pleasure  in  them  that  do  them. 

Of  the  Jews,  the  same  Apostle  says,  Rom.  iii.  9,  What  then,  are 
me  better  than  they  ?  No,  in  no  wise  ;  for  we  have  before  proved  both 
Jews  and  Gentiles,  that  they  are  all  under  sin.  As  it  is  written, 
There  is  none  righteous,  no,  not  one.  There  is  none  that  understand- 
eth  ;  there  is  none  that  seekcth  after  God.  They  are  all  gone  out  of 
the  way  j  they  are  together  become  unprofitable;  there  is  none  that 
doeth  good,  no,  not  one.  Their  mouth  is  an  open  sepulchre  /  with 
their  tongues  they  have  used  deceit  /  the  poison  of  asps  is  under  their 
lips.  Whose  mouth  is  full  of  cursing  and  bitterness  j  their  feet  are 
swift  to  shed  blood.  There  is  no  fear  of  God  before  their  eyes. — 
Now  we  know,  that  what  things  soever  the  Law  saith,  it  saith  to 
them,  who  are  under  the  Law ;  that  every  mouth  might  be  stopped, 
and  all  the  world  become  guilty  before  God. — Therefore,  by  deeds  of 
Law,  shall  no  Jlesh  living  be  just  if  ed. 

Such  is  the  character  of  men,  given  in  form,  and  in  the  course  of 
the  most  important  logical  discussion  contained  in  the  Scriptures, 
by  the  Apostle  Paul.  Consonant  with  this  representation  are  all 
the  exhibitions,  made  in  the  Old  and  New  Testament,  of  this  sub- 
ject. The  depravity,  represented,  is  not  only  declared  to  be  uni- 
versal, but  also  to  be  of  this  high  and  dreadful  malignity.  Man- 
kind are  not  exhibited  as  prone  to  one  sin  only,  but  to  all  these, 
and  all  other  sins ;  and  not  prone  to  these  sins  merely,  but  filled 
with  them  as  attributes,  and  executing  them  swiftly  and  dreadfully 
as  practices. 

II.  The  same  truth  is  evident  to  every  man,  'if  he  examines  the  sub- 
ject faithfully,  from  the  state  of  his  own  heart  and  life. 

This  very  extensive  field  of  evidence  can  now  be  explored  only 
in  a  very  imperfect  manner :  but  a  little  attention  to  it  will  in  no 
small  degree  illustrate  and  prove  the  doctrine. 

1st.  Every  Man,  who  scrutinizes  his  own  heart  at  all,  knows,  that, 
naturally,  he  in  no  sense  obeys  the  first  and  great  command  of  the 
Law  of  God:  Thou  shall  love  the  Lord,  thy  God,  with  all  thy  heart. 

This  is  the  first,  and  altogether  the  most  important,  duty  of  In- 
telligent creatures  ;  and  is  plainly  that  duty,  separated  from  which, 
no  other  can  be  performed.  All  possible  motives  in  the  highest 
possible  degrees  conspire  to  induce  a  rational  being  to  perform  it. 


SER.  XXXI.]  DEPRAVITY  OF  MAN.  4g5 

If,  then,  these  motives  do  not  influence  the  heart ;  if  we  love  not 
our  Creator,  Preserver,  and  Benefactor,  the  Author  of  all  good, 
and  himself  the  Infinite  Good  ;  we  cannot  be  imagined  to  love  with 
right  principles  any  other  being.  If  we  perform  not  our  plain  duty 
to  him,  we  cannot  be  supposed  to  perform  our  duty  to  any  other. 

2dly.  All  men  are  daily  reproached  by  their  own  Consciences,  as 
being  greatly  and  continually  guilty  of  Sin. 

The  fear  of  the  anger  of  God,  and  of  future  punishment,  and  the 
pride,  which  every  man  feels  in  thinking  himself  of  a  good  and  ho- 
nourable character,  are  biasses,  which  strongly  influence  us  to  re- 
ject, as  much  as  possible,  so  humiliating  a  doctrine  as  this.  But, 
in  spite  of  both,  our  Consciences,  irresistibly  impelled  by  the  truth, 
declare  the  greatness  of  our  depravity  every  day  ;  and  we  cannot 
hide  our  eyes  from  the  humiliating  declaration.  Were  it  possible 
to  avoid  the  acknowledgment,  we  should  certainly  avoid  it  :  but 
the  truth  is  so  obvious,  and  so  undeniable,  that  we  cannot  escape. 

The  only  exception  to  this  remark  proves  the  truth  of  the  doc- 
trine still  more  strongly.  The  man,  whose  Conscience  does  not 
thus  testify,  is  plainly  of  a  peculiarly  depraved  character ;  not 
merely  because  his  Conscience  does  not  thus  testify,  but  because 
he  is  always  guilty  of  gross  sin  in  various  other  respects.  So 
common,  or  rather  so  universal,  is  this  fact,  as  to  become  the  sub- 
ject of  proverbial  remark.  He  therefore,  who  is  thus  situated,  is 
still  more  depraved  than  mankind  in  general. 

3dly.  The  Stupidity  of  mankind,  and  their  Hardness  of  Heart,  are 
strong  exhibitions  of  the  same  doctrine. 

That  Men  should  be  thus  guilty,  and  yet  be  insensible  to  the  na- 
ture and  degree  of  their  depravity,  is  an  event,  certainly  not  to 
have  been  expected  from  the  Reason,  of  which  we  so  continually 
boast.  Our  sins  are  committed  against  the  Infinite  God,  the  eter- 
nal and  unchangeable  Enemy  of  Sin  ;  and  are,  therefore,  the  means 
of  exposing  us  in  an  awful  manner  to  his  wrath  and  vengeance. 
At  the  same  time,  the  character  is  in  itself  debased,  deformed,  and 
hateful,  beyond  expression.  Who,  then,  can  be  supposed  to  pos- 
sess any  share  of  Reason,  and  not  be  humbled  beyond  measure  at 
the  latter  of  these  considerations,  and  equally  alarmed  by  the 
former  ?  Yet  Mankind  by  nature  are  universally,  not  only  not 
humbled,  but  haughty ;  not  only  not  alarmed,  but  stupid,  as  to 
their  danger ;  and  cheerful,  gay,  exulting,  and  insolent,  in  the  ca- 
reer of  their  iniquity. 

In  the  mean  time,  no  warnings  are  sufficient  to  awaken  them  to 
a  sense  of  guilt,  danger,  or  duty  ;  no  counsels,  to  persuade  them 
to  return  to  obedience  ;  no  motives,  to  deter  them  from  sin.  The 
heart  is,  like  the  nether  millstone,  incapable  of  any  useful,  serious, 
divine,  impression;  daily  becoming  more  and  more  guilty,  stupid, 
and  hardened ;  and  wandering  farther  and  farther  from  duty  and 
from  God,  from  hope  and  from  Heaven. 

Eternal  Life  is  offeree',  and  has  been  offered,  to  those,  now  be- 

VOL.  I.  59 


466  DEPRAVITY  OF  MAN.  [SER.  XXXI. 

fore  me,  ten  thousand  times.  Who  has  accepted  the  offer  ?  Their 
sins  have  been  ten  thousand  times  reproved  and  condemned.  Who 
has  repented,  and  forsaken  them  ?  Their  duty  has  in  countless 
instances  been  pressed  upon  them.  Who  has  obeyed  ?  God  has 
called,  Christ  has  entreated,  the  Spirit  of  Grace  has  striven.  Who 
has  listened,  complied,  and  yielded  ?  To  continue  in  sin  is  to  be 
exposed  to  endless  misery.  To  repent,  and  turn  to  God,  is  to  secure 
endless  life.  Every  hardened,  impenitent  sinner  declares,  therefore, 
that,  in  his  view,  sin,  with  endless  misery  for  its  reward,  is  more  to 
be  chosen  than  holiness,  or  obedience,  with  endless  life.  What 
greater  proof  of  dreadful  depravity  can  be  given,  or  demanded? 

III.  The  same  doctrine  is  most  affectingly  evinced  by  the  whole 
course  of  human  conduct. 

This  evidence  will  advantageously  appear, 

1st.  From  the  Private  Conduct  of  mankind,  as  individuals. 

I  shall  not  here  insist  at  large  on  the  most  private  and  retired 
scenes  of  life,  where  we  see,  in  multitudes  of  instances,  notwith- 
standing all  the  concealment  and  disguise,  with  which  Vice  hides 
itself  from  the  observation  of  the  world,  innumerable  forms  and 
degrees  of  corruption  acted  out  in  a  very  painful  and  humiliating 
manner.  In  spite  of  the  veil,  which  night  and  solitude  cast  over  the 
innumerable  perpetrations  of  the  human  race,  how  many  kinds  of 
deformity  rise  up  daily  to  our  view  !  How  many  early,  bitter,  and 
unnatural  contentions,  even  of  little  children  !  What  affecting  to- 
kens even  of  infantine  selfishness,  wrath,  revenge,  and  cruelty ! 
How  many  proofs  of  filial  impiety,  ingratitude,  and  rebellion,  in  the 
morning  of  Life  !  What  unbrotherly  and  unsisterly  coldness  and 
alienation,  what  unkind  and  unforgiving  hearts,  appear  in  those, 
who  are  bone  of  the  same  bone,  and  flesh  of  the.  same  flesh  !  How 
many  jealous,  hard-hearted,  little,  base  sentiments  and  actions  af- 
flict the  bosom  of  parental  tenderness  in  those,  whom  nature  makes 
inexpressibly  beloved,  in  spite  of  every  fault,  as  well  as  of  every 
folly ! 

What  a  task  is  it  to  rear  a  single  family,  without  leaving  such 
faults  unextirpated,  as  are  open  and  infamous  !  How  vast  a  labour 
to  train  up  even  one  child  to  virtue  and  to  duty ;  or  even  to  pre- 
vent one  from  becoming  grossly  sinful,  and  finally  lost !  What  toils 
}nd  pains  ;  what  cares  and  watchings ;  how  many  reproofs,  re- 
straints, and  corrections  ;  how  many  prayers,  and  sighs,  and  tears, 
are  employed  and  suffered,  before  this  hard  task  can  be  accom- 
plished!  How  rarely  is  it  accomplished  at  all!  What  then  must 
be  the  corruption  of  that  heart,  which  makes  all  these  efforts  ne- 
cessary ;  and  which  can  resist  and  overcome  them  all  ? 

From  this  summary  view  let  us  turn  our  thoughts  to  the  obvious 
conduct  of  men  ;  as  it  exists  in  our  own  and  every  other  country. 
What  amazing  selfishness  visibly  appears  in  the  general  conduct  of 
mankind ;  and  how  little  are  they,  amidst  all  the  culture  of  education 
and  humanity,  all  the  restraints  of  Law,  and  all  the  illuminations, 


SEll.  XXXI.]  DEPRAVITY  OF  MAN.  467 

injunctions,  and  threatenings,  of  Religion,  disposed  to  act  agreea- 
bly to  the  dictates  of  truth,  righteousness,  and  benevolence  to- 
wards each  other  ?  A  little  property,  a  little  power,  a  very  hum- 
ble office,  or  some  other  trifling  object  of  ambition,  will,  at  any 
time,  make  those,  who  have  been  for  life  bosom  friends,  vehement 
and  irreconcileable  enemies.  A  furious  and  long  continued  law- 
suit is  resorted  to,  in  order  to  decide  the  unsettled  property  ;  a 
lawsuit,  carried  on  with  bitterness,  fraud,  and  perjury ;  and  termi- 
nated in  insolent  victory  and  sullen  defeat,  in  riveted  hatred  and 
gloomy  retaliation.  The  place,  of  honour  and  power  is  sought  for 
with  electioneering,  caballing,  slander,  fraud,  and  falsehood  ;  and 
i%  enjoyed  with  insolence,  or  lost  with  envy,  malice,  and  secret  re- 
solutions of  future  revenge. 

In  the  common  bargains  between  Men,  how  rarely  is  it  the  design 
to  exchange  an  equivalent  for  that  which  is  received  ;  although  the 
only  possible  rule  of  honesty;  and  how  generally,  to  make  what 
is  called  a  goo  d,  and  what  is  in  reality  a  fraudulent,  bargain  !  How 
perpetual  are  the  efforts  to  impose  on  our  neighbours  commodities 
of  less  than  the  professed  value ;  commodities  imperfect,  corrupt- 
ed, and  decayed !  How  many  persons  obtain  their  whole  living, 
and  spend  their  whole  lives,  in  this  kind  of  fraud  !  What  pains  are 
also  taken  to  conceal,  or  belie,  the  state  of  the  markets ;  of  our 
own  circumstances;  our  real  intentions;  or  our  ability  to  fulfil  the 
engagements,  into  which  we  enter!  What  base  deceptions  are 
practised  in  cases  of  bankruptcy  ;  and  what  frauds  perpetrated,  in 
order  to  attain  legally  the  character,  and  immunities,  of  a  bank- 
rupt !  How  difficult  has  it  been  even  to  make  a  Law,  which  can  at 
all  secure  to  creditors  an  equitable  share  in  the  actual  remains  of  a 
bankrupt's  property  !  How  strange  would  the  observations,  which 
I  am  now  making,  appear  in  a  Avorld  of  honest,  virtuous  beings ! 

Friendship  is  plainly  one  of  the  things,  most  to  be  looked  for 
among  rational  beings ;  as  it  is  one  of  the  most  profitable,  and 
most  pleasing,  of  all  those,  which  are  in  our  power.  To  this  union 
of  affections,  this  perpetual  correspondence  of  hearts,  this  delight- 
ful harmony  of  life,  all  our  interests  strongly  lead  us,  with  motives 
highly  noble  and  affectingly  persuasive.  Yet  Solomon  could  say, 
and  with  plain  propriety  could  say,  A  faithful  man  who  can  find? 
Not  a  small  part  of  our  conversation,  or  of  our  writings,  is  filled 
with  bitter  complaints  of  frail,  alloyed,  treacherous,  broken  friend- 
ship ;  and  of  unworthy,  false,  and  perfidious  friends.  Why  are  we 
not  friends  ?  Can  Virtue  furnish  any  part  of  the  reason  ? 

Tha  pleasures  of  Men,  their  darling  and  customary  pleasures, 
have  ever  seemed  to  me  an  affecting  proof  of  extreme  depravity 
in  our  nature. 

,57.  James  directs,  Is  any  man  afflicted,  let  him  pray.  Is  any  mer- 
ry, (that  is,  cheerful)  let  him  sing  psalms.  In  other  words,  let  the 
hours  of  cheerfulness  be  spent  innocently,  (for  such  is  the  employ- 
ment recommended)  gratefully  to  God,  and  profitably  to  ourselves. 


468  DEPRAVITY  OF  MAN.  [SER.  XXX 

Such  are  the  amusements,  such  the  pleasures,  recommended  by  an 
Apostle. 

In  examining  the  pleasures,  actually  sought  by  mankind,  I  shall, 
without  any  particular  notice,  pass  by  the  brutal  entertainments, 
so  greedily  sought,  so  highly  enjoyed,  and  so  firmly  established, 
under  the  sanctions  of  law,  in  Greece,  Rome,  and  other  Heathen 
countries :  the  public  games,  in  which  naked  men  contended  for 
superiority  in  feats  of  agility  and  strength  ;  the  gladiatorial  shows, 
in  which  men,  trained  for  the  purpose,  butchered  each  other  for 
the  amusement  of  their  fellow-men  5  and  the  exposures  of  human 
beings  to  the  fury  of  wild  beasts,  while  thousands  enjoyed  the 
sport  of  seeing  them  torn  asunder,  as  a  mere  entertainment.  I 
will  not  dwell  upon  the  fact,  that,  beside  the  vulgar  and  the  savage, 
men  of  high  rank,  of  enlightened  minds,  and  of  polished  manners, 
and,  what  is  still  more  humiliating  and  disgusting,  women  of  the 
first  birth,  education,  and  character,  were  regularly  present.  I 
will  pass  by  the  Saturnalia,  in  which  Rome  sunk,  for  a  week  every 
year,  into  the  coarsest  and  most  vulgar  brutism,  and  all  distinction 
and  decency  were  abolished.  Useful  as  the  investigation  might 
be,  it  must,  for  the  want  of  time,  be  omitted  on  the  present  occa- 
sion. 

Let  me  then  ask,  What  are  the  actual  pleasures,  usually  sought 
with  eager  favouritism  in  countries,  claiming  the  title  of  Christian  ? 
Go  to  the  table,  where  provision  is  professedly  made  for  the  flesh, 
to  fulfil  the  lusts  thereof;  and  you  will  find  one  answer  to  the  ques- 
tion. What  a  circle  is  very  frequently  seated  around  it !  Or  ra- 
ther, what  does  that  circle  in  many  instances  become,  before  the 
table  is  deserted?  To  pass  the  enormous  expense,  care,  and 
anxiety,  with  which  nature  and  art  are  employed  and  ransacked, 
to  gratify  the  demands  of  a  sickly  and  fastidious  palate  ;  in  how 
many  instances,  throughout  even  the  civilized  and  Christian  world, 
is  a  feast  the  mere  resort  of  gluttony  and  drunkenness !  How 
swinishly  are  the  overflowing  bounties  of  the  Infinite  God  abused 
to  the  prostitution  of  Man  ;  to  the  destruction  of  his  health,  the 
waste  of  his  time,  the  perversion  of  his  talents,  the  neglect  of  his 
duty,  the  corruption  of  his  heart,  the  stupefaction  of  his  reason, 
the  loss  of  his  usefulness,  and  the  ruin  of  his  Soul !  How  many 
drunkards,  think  you,  My  Brethren,  have  been  found  in  a  single 
century,  the  most  enlightened  and  improved,  since  the  beginning 
of  the  world,  and  in  the  countries  inhabited  by  Christians,  around 
the  festive  boards  of  the  well-informed  and  polished  members  of 
society  ?  How  many  more  .gluttons  ?  What  a  scene  of  low  and 
vulgar  brutism,  at  the  same  time,  is  daily  presented  by  taverns, 
ale-houses,  and  dram-shops ;  and  on  days  of  public  rejoicing  and 
festivity ! 

Turn  we  hence  to  the  Horse-race ;  another  darling  diversion  of 
mankind ;  and  not  of  the  ignorant  and  clownish  only,  but  of  the 
enlightened  and  polished ;  nay,  even  of  the  noble  and  dignified, 


SER.  XXXI.]  DEPRAVITY  OF  MAN. 


469 


ranks  of  men.  What  has  gathered  the  concourse  ?  The  professed 
object  is  to  see  two  or  more  horses  run  a  race,  and  one  outstrip  the 
other  in  his  speed.  Without  calling  in  question  the  lawfulness  of 
setting  these  animals  upon  the  stretch  of  their  powers  for  our 
amusement :  what  a  picture  is  presented  to  our  view  by  the  bets 
which  are  laid,  the  fraud  and  falsehood  practised ;  the  perjuries, 
oaths,  curses,  and  blasphemies,  uttered ;  the  drunkenness  and 
sloth,  which  are  indulged  j  the  battles,  which  are  fought ;  and  the 
universal  prostitution  of  morals,  which  is  accomplished. 

At  a  Cockpit,  another  darling  scene  of  amusement  to  vast  multi- 
tudes of  mankind,  all  these  gross  and  dreadful  iniquities  abound ; 
together  with  a  cruelty  causeless,  shameless,  and  horrid ;  a  cruelty 
impossible  to  that  righteous  man,  who  is  merciful  to  his  beast,  and 
of  course  to  every  harmless  creature  in  his  power. 

Of  the  same  deplorable  nature  is  the  amusement  of  Bull-baiting  : 
an  amusement  warranted  by  the  voice  of  law,  and  the  deliberate 
decisions  of  senatorial  wisdom  and  royal  dignity.  The  strength 
and  courage  of  this  animal  are  here  made  the  very  means  of  tor- 
turing him  with  the  most  exquisite  agonies,  which  can  easily  be  de- 
vised :  all  not  only  quietly  suffered,  but  established,  for  the  sake 
of  guarding  the  palate  of  the  epicure  from  offence  and  disappoint- 
ment, on  the  one  hand ;  and  on  the  other,  for  the  purpose  of  sla- 
king the  thirst  for  pleasure  in  minds,  which  can  find  delight  in  fe- 
rocity, anguish,  and  death. 

From  these  humiliating  scenes,  direct  your  steps  to  the  Gaming 
table.  I  need  not  tell  you  how  chosen  a  diversion,  or  set  of  diver- 
sions, is  found  here  ;  or  to  what  an  incomprehensible  extent  sought 
in  every  country,  civilized  and  savage.  Here,  fraud  in  every  form 
begins,  carries  on,  and  closes,  the  business.  Here,  is  the  chamber 
of  moroseness,  gloom,  discontent,  animosity,  profaneness,  conten- 
tion, drunkenness,  and  universal  depravity.  Here,  property  is 
wickedly  lost,  and  wickedly  won.  Here,  time  is  most  shamefully 
and  sinfully  wasted.  Here,  all  duties  are  most  dreadfully  neglected; 
and  here,  the  estate,  the  health,  the  character,  the  family,  and  the 
soul,  are  consigned  to  perdition. 

From  the  gaming  table  turn  your  researches  next  to  the  Theatre. 
Think,  first,  of  the  almost  uniform  character  of  the  miserable 
wretches,  who  are  trained  to  create  the  diversion.  How  low  are 
they,  almost  without  an  exception,  fallen  ;  and  how  low  do  they 
fall,  of  course,  by  the  deplorable  employment,  to  which  they  are 
most  wickedly  tempted  to  devote  themselves !  If  you  are  at  a 
loss,  read  a  history,  or  even  a  professed  panegyric,  of  this  class  of 
mankind.  You  will  find  it  filled  up  with  crimes,  which  disgrace 
the  name  even  of  sinful  Man,  and  with  characters,  which  are  a  blot 
even  on  this  guilty  world.  Consider,  next,  the  Performances,  which 
these  unhappy  men  and  women  are  employed  to  exhibit.  How 
few  can  be  read  without  a  blush,  or  without  a  sigh,  by  a  person, 
not  seduced  by  habit,  or  not  lost  to  virtue,  and  even  to  sobriety! 


470  DEPRAVITY  OF  MAN.  [SER.  XXXI. 

How  great  a  part  are  mere  means  of  pollution !  What  art,  labour, 
and  genius,  are  engaged  in  them  to  garnish  gross  and  dreadful 
vice ;  to  disguise  its  nature  and  effects ;  to  robe  it  in  the  princely 
attire  of  virtue ;  and  to  crown  it  with  the  rewards  of  well-doing  ! 
How  often  is  even  common  decency  insulted,  ridiculed,  and  put  to 
flight !  In  how  many  ways,  and  with  how  much  art,  is  corruption 
softly  and  secretly  instilled  into  the  soul !  In  how  many  instances 
is  Virtue  defaced,  dishonoured,  and,  like  the  Saviour  of  Mankind, 
crowned  with  thorns,  sceptered  with  a  reed,  and  mocked  with  pre- 
tended and  insolent  homage ! 

Turn  your  eyes,  next,  to  the  Audience,  whose  wishes  and  pro- 
perty give  birth  to  the  whole  establishment.  Of  whom  is  this 
audience  composed  ?  Of  how  few  persons,  whom  Virtue  ever 
knew,  or  with  whom  she  would  not  blush  to  confess  her  acquaint- 
ance !  Of  how  many,  who  are  strangers  to  all  good !  Of  how 
many,  who  are  ignorant  even  of  decency ;  to  whom  vice  is  pleas- 
ing, and  grossness  an  entertainment ! 

Accordingly,  all  the  course  of  exhibition,  except  a  little  part 
thrust  in  as  a  sacrifice  to  decency  and  reputation,  is  formed  of  pol- 
luted sentiments,  and  polluted  characters ;  in  which  whatever  is 
not  directly  and  openly  abominable  is  meant  merely  as  the  white 
covering  intended  to  shroud  from  the  eye  the  death  and  rottenness 
within.  Our  own  copious  language,  employed  in  thousands  oi 
dramatic  performances,  probably  cannot  boast  of  a  sufficient  num- 
ber of  such  plays,  as  an  Apostle  would  have  pronounced  innocent, 
to  furnish  a  single  stage  for  a  single  season. 

From  the  Stage,  men  are  directly  prepared  to  go  to  the  Brothel. 
The  corruption  of  the  one  fits  the  mind  with  no  common  prepara- 
tion to  direct  its  course  to  the  other. 

One  of  the  first  facts,  which  here  strikes,  and  afflicts,  the  think- 
ing mind,  is,  that  these  houses  of  pestilence  and  ruin,  of  sin  and 
perdition,  are  tolerated  in  countries,  inhabited,  and  ruled  by  such 
as  profess  themselves  to  be  Christians,  by  those  who  have  been 
baptized  into  the  name  of  the  Father,  of  the  Son,  and  of  the  Holy 
Ghost.  Another  is,  that  they  are  frequented  by  vast  multitudes : 
and  another,  that  these  are  not  composed  of  the  low,  ignorant,  ar/1 
despised  only ;  but,  in  great  numbers,  of  the  wealthy,  the  enlight- 
ened, the  polite,  and  even  the  noble  and  the  princely.  To  this  we 
must  add,  because  truth  adds,  that  Seduction  has  in  all  instances 
begun  the  ruin  of  the  miserable  wretches,  who  inhabit  these  walls 
of  Sodom.  This  seduction,  also,  has  been  accomplished  by  art, 
falsehood,  serpentine  insidiousness,  and  outrageous  perjury.  The 
endless  ruin  of  a  soul  has  been  the  price  of  a  momentary  and  de- 
based gratification ;  and  the  poor  and  pitiable  victim  has  been  so- 
licited, and  induced,  to  sacrifice  eternal  Life,  to  the  fiend-like  per- 
suasion of  her  betrayer. 

In  the  mean  time,  all,  or  nearly  all,  those,  who  are  authors  of 
the  deception,  or  haunters  of  these  tenements  of  prostitution,  ac- 


SER.  XXXI.]  DEPRAVITY  OF  MAN. 


471 


company  to  the  same  perdition  the  miserable  victims  of  their  trea- 
chery. Of  the  strange  or  polluted  woman,  God  saith,  None,  that 
go  in  unto  her,  turn  again  j  neither  take  they  hold  of  the  paths  of 
life. 

Another  fact,  to  which  your  attention  is  called  in  these  dreadful 
scenes,  is,  that  here  all  sin  springs  up  as  in  a  hot-bed ;  that,  beside 
the  horrid  debasement,  which  is  here  the  characteristical  guilt,  all 
possible  sin  is  rank,  luxuriant,  and  prosperous.  Profaneness, 
drunkenness,  treachery,  fraud,  and  murder,  haunt  these  baleful 
walls,  as  a  collection  of  infernal  beings  in  a  second  Hell.  Like 
that  dreadful  world,  also,  its  doors  are  barred  against  all  return 
and  repentance,  against  life  and  hope.  Scarcely  an  example 
is  found,  in  which  those,  who  have  once  entered,  ever  make  their 
escape.  Sin  and  Perdition  are  marked  on  the  gateway ;  and  over 
the  door  is  read,  in  letters  of  fire,  This  house  is  the  way  to  Hell,  go- 
ing down  to  the  chambers  of  Death. 

The  last  subject,  which,  in  this  complicated  mass  of  iniquity,  de- 
mands your  investigation,  is  the  immense  extent  of  the  pollution, 
and  the  incomprehensible  numbers  of  mankind  which  it  involves,  and 
has  ever  involved.  A  Prophet  has  recorded  Sodom,  as  a  monument 
of  eternal  infamy.  Were  prophets  to  exist  in  every  land,  Sodoms 
would  not  improbably  be  portrayed  on  many  pages  of  every  his- 
torical record.  The  great  Capitals  of  most  European  and  Asiatic 
countries  are,  in  many  respects,  perhaps,  not  a  whit  behind  the 
impurity,  found  in  those  monuments  of  the  divine  vengeance,  the 
Cities  of  the  plain.  I  wish  I  could  say  our  own  had  a  less  share 
in  this  charge.  Modern  lewdness,  although  usually  concealed 
with  care  from  the  eye  of  the  world,  has  yet  publicly  proceeded  to 
lengths,  which  amaze  the  mind  even  of  cool  contemplation,  sicken 
the  heart  of  delicacy,  and  turn  back  the  eye  of  virtue  with  horror. 
The  world  has  become  complaisant  to  it ;  and  changed  its  very 
language,  to  give  soft  and  imposing  names  to  the  wretches,  who 
have  robbed  the  swine  of  their  sty,  or  wallowed  at  their  side  in 
the  mire.  The  prostitute  is  misnamed  with  softening  appellations, 
intended  to  veil  her  odious  character,  and  her  enormous  crimes. 
The  lewd  man  is  styled  a  man  of  gayety,  spirit,  and  life ;  a  man  of 
the  world ;  a  liberal  man ;  a  man  unshackled  by  fanaticism  or  su- 
perstition. 

At  the  same  time,  means  innumerable,  tolerated  by  law,  and 
pursued  with  impunity,  are  employed  to  cherish  this  worst,  this 
most  fatal,  of  all  evils.  Houses  of  pollution  in  immense  numbers 
are  erected,  allowed,  and  frequented.  Abandoned  women  are 
brought  forward  to  places  of  public  and  honourable  resort ,  admit- 
ted without  opposition  to  assemblies  for  amusement,  made  up  of 
those,  who  fill  the  upper  spheres  of  life ;  seated  at  tables  of  distinc- 
tion ;  and  rolled  on  the  wheels  of  splendour.  Genius  prostitutes 
its  elevated  powers  to  seduce  the  miserable  victim,  to  varnish  the 
guilt  of  pollution,  to  sooth  to  torpor  the  wounded  conscience,  and 


472  DEPRAVITY  OF  MAN.  [SER.  XXXI. 

to  make  the  way  to  Hell  smooth,  pleasant,  and  unsuspected ;  forms 
and  tunes  the  enchanting  song,  to  imbrute  the  heedless  mind;  fa- 
shions and  animates  the  marble  into  every  form  of  temptation  : 
traces  on  the  canvass  its  lines  of  symmetry  and  beauty,  and  sheds 
the  splendour  of  its  colouring,  only  to  corrupt  and  to  ruin.  The 
shop,  to  complete  the  havoc,  publicly  holds  out  the  infamous  book, 
the  alluring  image,  and  the  fascinating  picture,  to  every  passenger ; 
and,  in  defiance  of  laws  and  magistrates,  eagerly  helps  forward  the 
work  of  destruction. 

All  these  are  chosen,  and  customary  pursuits  of  mankind. 
Those,  who  follow  them,  are  immortal  beings,  who  have  souls  to 
be  saved,  sins  to  be  forgiven,  and  endless  life  to  be  secured.  All 
of  them  have  heard  the  Gospel  of  Salvation  ;  have  been  exhorted 
to  yield  themselves  to  the  Redeemer ;  and  have  been  earnestly  in- 
vited to  enter  into  heaven. 

The  life  of  all  is  a  vapour ;  the  day  of  grace  and  of  pardon,  is 
bounded  by  that  momentary  life ;  and  each  feels  his  time  to  be  so 
short,  that  he  cannot  find  even  an  hour  to  employ  on  the  great 
work  of  Repentance,  and  the  Salvation  of  his  soul. 

Such,  then,  are  the  pleasures  of  mankind.  What,  it  may  now  be 
asked,  are  those  employments  of  men,  which  wear  a  more  serious 
aspect  ? 

Among  these,  the  first,  which  strikes  the  mind  of  a  serious  inves- 
tigator, is  their  general  and  wonderful  profanation  of  the  name  of 
God.  To  this  sin,  it  is  generally  acknowledged,  there  is  hardly 
any  temptation.  Wickedness  here  assumes,  therefore,  the  charac- 
ter of  disinterestedness  ;  and  the  sin  is  committed  from  the  pure 
love  of  sinning.  Yet  how  immensely  extensive  is  this  evil  prac- 
tice !  The  Heathen  and  the  Mohammedan,  the  Jewish  and  the 
Christian  nations,  professing  widely  different  views,  in  other  re- 
spects, concerning  the  Ruler  of  all  things,  quietly  unite  in  pro- 
faning his  awful  name.  Men  of  all  ages  and  characters,  however 
discordant  otherwise,  harmonize  here.  The  sage  and  the  block- 
head, the  gentleman  and  the  clown,  the  nobleman  and  the  peasant, 
join  their  voices  in  unison ;  and  form  one  great  chorus,  not  for  the 
praise,  but  for  the  dishonour,  of  God.  The  Prince  swears  on  his 
throne,  and  the  beggar  on  his  dunghill ;  the  child  lisps  out  the  im- 
perfect curse,  and  the  tongue  of  the  man  of  grey  hairs  trembles 
beneath  the  faltering  blasphemy.  From  California  to  Japan  the 
general  voice  of  mankind  rises  up  to  Heaven,  not  as  the  odour  of 
sweet  incense,  but  as  one  vast  exhalation  of  impiety,  infinitely 
disgraceful  to  our  reason,  immensely  ungrateful,  and  immensely 
wicked. 

The  next  dreadful  effusion  of  this  evil  spirit  is  the  multiform 
falsehood,  which  in  such  an  astonishing  manner  clouds  and  dis- 
graces this  miserable  world.  Truth  is  the  foundation  of  all  virtue, 
and  consequently  of  all  happiness.  Without  it,  society,  in  the 
proper  sense,  cannot  exist.  Even  the  dreadful  bands  of  thieves 


SER.  XXXI.]  DEPRAVITY  OF  MAN.  473 

and  ruffians  are  proverbially  acknowledged  to  be  indebted  to  it  for 
their  own  horrid  union.  But  cast  your  eyes  over  this  wide  world, 
and  mark  how  extensively  truth  has  fallen  in  the  streets  of  cities, 
the  solitary  habitations  of  the  country,  and  the  wild  retreats  of  the 
savage  and  barbarian.  Mark  how  soon  falsehood  begins  to  blacken 
the  tongue  of  the  child,  and  how  greatly  to  deepen  its  hue  with  the 
increase  of  years.  Trace,  if  you  can,  without  intense  mortifica- 
tion, the  secret  windings  of  the  private  slanderer ;  and  behold,  if 
you  can,  without  amazement,  in  endless  multitudes,  the  impudent, 
unblushing  lies  of  public  newspapers.  Survey  with  horror,  for 
without  horror  you  cannot  survey,  the  perjuries  of  testimony,  the 
perjuries  of  elections,  the  perjuries  of  the  custom-house,  and  the 
perjuries  of  public  office.  Look  with  still  more  amazement  and 
regret,  on  the  falsehoods  of  the  great  and  powerful.  "  Truth," 
said  King  John  of  France,  "  if  banished  from  the  rest  of  the  world, 
ought  still  to  find  a  mansion  in  the  bosoms  of  princes."  Yet  how 
regularly  from  year  to  year,  and  from  century  to  century,  courts 
and  legislatures  assert,  and  deny,  successively,  the  same  facts, 
without  a  retraction,  and  \vithout  a  blush.  Cast  your  eyes,  and 
tell  me,  if  they  do  not  sicken  while  you  cast  them,  on  the  moun- 
tainous mass  of  falsehood  heaped  up  by  insidious  Learning,  and 
infidel  philosophy,  against  the  Word  of  God,  and  against  all  the 
interests,  virtue,  and  happiness,  of  Man.  When  you  have  done 
these  things ;  finish  the  humiliating  investigation  by  gazing  at  the 
whole  nation  of  the  French,  swearing  eternal  hatred  to  royalty  and 
eternal  fealty  to  six  successive  constitutions  of  Government,  adopt- 
ed within  little  more  than  six  successive  years,  and  then  bowing 
down  quietly  at  the  foot  of  a  despot ! 

From  falsehood  the  transition  is  almost  necessary  to  fraud.  On 
this  subject,  however,  as  on  all  the  remaining  ones,  I  can  dwell  but 
a  moment.  The  laws  of  all  civilized  nations  have  been  chiefly  em- 
ployed in  repressing  this  sin,  and  in  repressing  it  with  every  suf- 
fering, which  ingenuity  could  devise,  or  human  nature  sustain. 
Yet  in  spite  of  the  whip,  the  brand,  the  prison,  and  the  galley,  in 
spite  of  the  gibbet  and  the  cross,  the  rack  and  the  faggot,  what 
commodity,  what  kind  of  dealing,  is  not  the  subject  of  fraud;  and 
what  child  oiAdam  is  not  its  mortified  object?  All  kinds  of  money  are 
counterfeited;  all  kinds  of  instruments  for  conveyance,  or  security, 
arc  forged.  Vast  multitudes  of  mankind  gain  their  livelihood  from 
cheating.  The  beggar  cheats  you  in  his  tale  of  suffering ;  the  man 
of  business  in  his  commodity;  the  statesman  plunders  the  public; 
the  prince  defrauds  his  subjects  by  false  representations  of  his  wants, 
and  false  representations  of  his  expenditures.  In  London  only,  a 
very  corrupt,  but  far  from  being  the  most  corrupt,  city  in  Europe, 
115,000  human  beings,  among  whom  are  50,000  abandoned  fe- 
males, live,  according  to  the  sagacious  and  upright  Colquhoun,  ei- 
ther partly  or  wholly,  by  customary  fraud ;  and  annually  plunder. 
their  fellow-men  of  Two  millions  Sterling;  while  on  the  River 

VOL.  I.  60 


474  DEPRAVITY  OF  MAN.  [SER.  XXXI. 

Thames  a  more  systematized  robbery  has  yearly  wrested  from  in- 
dividuals no  less  than  500,000  pounds  of  the  same  currency ;  and 
from  the  Crown,  during  a  century,  ten  millions. 

Duelling  and  Suicide  present  to  our  view  two  othrs  kindred  tes- 
timonies of  enormous  corruption.  On  these,  however,  I  cannot, 
and  need  not,  dwell.  Instead  of  expatiating  on  them,  I  will  ex- 
hibit to  you  two  official  accounts  of  the  moral  state  of  the  Capital 
of  France.  By  a  public  return  to  the  Government,  of  births, 
deaths,  &c.  in  Paris,  in  the  year  1801,  it  appears,  that  there  were, 

Legitimate  births, 14,829 

T1,     ...  .  0/I1  1  About  one  quarter 

Illegltimate' 4'841$       of  the  whole. 

Marriages, 3,826 

TV  „,,,,  )  About  one  sixth  of 

Dlvorces' 7205          the  whole. 

Died  in  their  own  houses,       .     .  12,510 

In  poor  houses  and  hospitals,      .  8,257  >  About  two  fifths  of 

Found  dead  in  the  streets,     .     .  .     201  $         the  whole. 

In  the  Republican  year,  ending  Sept.  23,  1803,  by  the  report  of 
the  Prefect  of  Police  to  the  Grand  Judge  for  the  District  of  Paris, 
the  number  of 


0  •  •  ,                                             $  Men,     .  490 

buicide  was < -.,r  ,„_ 

I  Women,  167 

Murdered  persons,      .     .     .      J  ^en'     * 

*•                                                   t   VV  nrnoTi  I-»H 

Tf    Ulllt_ll«  V  U 


„,. 
Go7 


Divorces, 644 

Murderers  executed, 155 

Condemned  to  the  galleys, 1210 

Condemned  to  hard  labour  and  imprisonment,   .  1626 

Branded  with  hot  irons, 64 

Among  the  criminals  executed  were  Seven  Fathers,  who  had 
poisoned  their  children :  Ten  Husbands,  who  had  murdered  their 
wives  :  Six  wives,  who  poisoned  their  husbands  :  and  Fifteen  chil- 
dren, who  destroyed  their  parents. 

During  that  year  also  12,076  lewd  women  had  been  registered, 
and  paid  for  the  protection  of  the  Police;  1552  kept  mistresses 
were  noted;  and  308  public  brothels  licensed,  by  the  Prefect  of 
Police  at  Paris. 

This  tremendous  recital  admits  no  comment.  The  spectator 
shrinks  from  it  with  horror ;  and,  forced  to  acknowledge  those, 
comprised  in  the  story,  to  be  human  beings,  wishes  to  deny,  that 
himself  is  a  man. 

2dly.  The  doctrine  is  dreadfully  evinced  in  the  Public  Conduct  of 
mankind. 


SER.  XXXI.]  DEPRAVITY  OF  MAN.  475 

On  this  part  of  the  subject,  copious  and  important  as  it  is.  I  shall 
make  a  very  few  observations  only,  under  the  following  heads. 

1st.  Their  government. 

Under  a  righteous  administration  of  Government,  the  intense 
corruption  of  the  human  character  is  gloomily  manifested  by  Sub- 
jects, in  the  violation  of  their  allegiance,  and  their  evasions  or  their 
transgressions  of  Law.  God  has  made  it  our  duty  to  render  tribute 
to  whom  tribute  is  due  /  custom  to  whom  custom  ;  and  honour  to  whom 
honour.  Nor  has  He  permitted  us  to  perform  these  duties  with  less 
scrupulous  exactness  than  any  other.  Compare  with  this  precept 
the  reluctant  payment  of  reasonable  taxes;  the  unceasing,  and  im- 
mense, smuggling ;  the  innumerable  frauds,  practised  on  the  Cus- 
tom-house ;  the  murmurings,  the  seditions,  the  revolts,  the  malig- 
nant factions,  and  the  furious  civil  discords,  which  have  blackened 
the  annals  even  of  the  freest  and  happiest  nations  ;  and  you  can- 
not want  evidence  of  the  depravity  of  that  spirit,  which  has  given 
birth  to  these  enormities. 

On  the  other  hand,  how  often  is  the  Government  itself  no  other 
than  an  administration  of  iniquity  !  The  endless  train  of  evils,  how- 
ever, which  have  flowed  in  upon  mankind  from  this  source,  have 
been,  here,  so  long  the  ruling  theme  both  of  conversation  and  wri- 
tings ;  the  oppression,  fraud,  plunder,  baleful  example,  and  de- 
plorable corruption,  of  despotic  princes,  have  been  so  thoroughly 
learned  by  heart ;  as  to  render  a  particular  discussion  of  them,  at 
the  present  time,  unnecessary.  But  however  frequently  they  have 
been  repeated,  they  are  not  on  that  account  less  real,  or  dreadful, 
manifestations  of  human  turpitude.  I  know,  that  it  is  a  common 
refuge  of  the  objectors  to  this  doctrine  to  attribute  both  these  kinds 
of  evidence  of  human  corruption  to  the  form  of  the  government,  and 
'not  to  the  nature  of  Man.  But  this  complaisance  to  human  nature 
is  out  of  place.  Kings  and  princes  are  mere  men ;  and  differ  from 
other  men,  only  because  they  are  surrounded  by  greater  tempta- 
tions. Their  nature  and  propensities  are  precisely  the  same  with 
yours  and  mine.  Their  opportunities  of  doing  good  are,  at  the 
same  lime,  immensely  greater ;  and  were  they  originally  virtuous, 
would  be  seized,  and  employed,  with  an  avidity,  proportioned  to 
their  extent,  for  this  great  purpose  only.  Were  human  nature  pure, 
as  is  professed  ;  were  it  not  dreadfully  corrupted ;  kings  would  be 
the  best  of  men ;  as  possessing  the  greatest  power,  and  the  widest 
means  of  beneficence.  How  unlike  this  has  been  the  fact,  not  with 
respect  to  kings  only,  but  almost  all  men  invested  with  high  author- 
ity. Republican  Legislatures  have  been  at  least  as  oppressive  to 
mankind  as  Monarchs  ;  particularly  to  the  dependencies  of  their 
empire.  Rome  and  Sparta  ground  their  provinces  with  a  harder 
hand  than  the  Persian  Despot ;  and  no  human  tyranny  was  ever 
marked  with  such  horrors  as  the  Republican  tyranny  of  France. 

2dly.   The  Wars  of  Mankind  are  a  still  more  dreadful  exhibition 
of  wickedness  than  their  Government. 


476  DEPRAVITY  OF  MAN.  [SER.  XXXI. 

Here,  as  if  the  momentary  life  of  Man  was  too  long,  and  his 
sufferings  too  few,  and  too  small,  men  have  professedly  embarked 
in  the  design  of  cutting  off  life,  and  enhancing  the  number  and  de- 
gree of  sufferings.  War  has  prevailed  through  every  age,  and  in 
every  country ;  and  in  all  has  waded  through  human  blood,  tram- 
pled on  human  corpses,  and  laid  waste  the  fields  and  the  dwellings, 
the  happiness  and  the  hopes,  of  mankind.  It  has  been  employed 
to  empty  Earth,  and  people  Hell ;  to  make  Angels  weep,  and  Fiends 
triumph,  over  the  deplorable  guilt  and  debasement  of  the  human 
character. 

3dly.  The  doctrine  is  not  less  strongly  evidenced  by  the  Religion 
of  Mankind. 

With  this  subject  I  shall  wind  up  the  melancholy  detail.  JEHO- 
VAH created  this  world,  stored  it  with  the  means  of  good,  and  filled 
it  with  rational  and  immortal  beings.  Instead  of  loving,  serving, 
and  adoring  Him,  they  have  worshipped  Devils,  the  vilest  of  all 
beings,  and  alike  his  enemies  and  their  own.  They  have  worship- 
ped each  other ;  they  have  worshipped  brutes ;  they  have  worship- 
ped vegetables.  The  Smith  has  molten  a  god  of  gold  ;  the  Car- 
penter has  hewn  a  god  of  wood ;  and  millions  have  prostrated  them- 
selves to  both  in  praise  and  prayer.  To  appease  the  anger  of  these 
gods,  they  have  attempted  to  wash  their  sins  away  by  ablutions, 
and  to  make  atonement  for  them  by  penance.  To  these  gods  they 
have  offered  up  countless  hecatombs ;  and  butchered,  and  tortured, 
and  burnt,  their  own  children.  Before  these  gods  their  religion 
has  enjoined,  and  sanctioned,  the  unlimited  prostitution  of  matrons 
and  virgins  to  casual  lust  and  systematized  pollution.  The  same 
religion  has  also  sanctioned  war  and  slaughter,  plunder  and  devas- 
tation, fraud  and  perjury,  seduction  and  violation,  without  bounds. 
Its  persecutions  have  reddened  the  world  with  blood,  and  changed 
its  countries  into  catacombs.  On  the  pale  horse,  seen  in  the  Apoc- 
alyptic vision,  Death  has  gone  before  it ;  and  Hell  following  after, 
has  exulted  in  its  deplorable  follies,  its  crimes  without  number,  and 
the  miseries  which  it  has  occasioned  without  end. 


SERMON  XXXII. 

HUMAN* DEPRAVITY;  DERIVED  FROM  ADAM. 


ROMAFS  v.  12. —  IVherefore,  as  by  one  man  sin  entered  into  the  world,  and  death  by 
tin  ;  and  so  death  hath  passed  upon  all  men,  for  that  all  have  sinned. 

1  ROM  these  words  I  proposed,  in  a  former  discourse,  to  dis- 
cuss the  following  Doctrine: 

That  m  consequence  of  the  Apostacy  of  Adam  all  men  have  sinned. 

In  the  three  last  discourses,  I  have  considered  the  Universality 
and  the  Degree,  of  human  corruption.  The  next  subject  of  our 
inquiry  is  the  Source,  whence  this  corruption  is  derived.  In  the  text, 
as  well  as  in  the  doctrine,  it  is  exhibited  as  existing  in  consequence 
of  the  Apostacy  of  Adam. 

Before  I  proceed  to  a  direct  examination  of  this  branch  of  the 
doctrine,  it  will  be  advantageous  to  make  a  few  preliminary  obser- 
vations. 

1st.  It  will,  I  presume,  be  admitted,  that  there  is  a  cause  of  this 
depravity. 

The  Depravity  of  Man  is  either  caused,  or  casual.  If  it  be 
casual ;  every  thing  else  may,  for  aught  that  appears,  be  casual 
also.  A  denial  of  this  position,  therefore,  becomes  a  direct  estab- 
lishment of  the  Atheistical  scheme  of  casual  existence. 

Besides,  uniformity,  is,  in  all  cases,  a  complete  refutation  of  the 
supposition  of  casualty.  That  mere  accident  should  be  the  pa- 
rent of  the  same  moral  character  in  all  the  progeny  of  Adam,  or  oi 
uniformity  of  any  kind,  in  so  many  thousand  millions  of  cases,  is 
contradictory  to  plain  mathematical  certainty. 

2dly.   This  cause,  whatever  it  is,  is  commensurate  with  its  effects. 

As,  therefore,  the  effects  extend  to  all  men  ;  it  follows,  that  the 
cause,  also,  is  universal. 

3dly.  The  cause  of  this  depravity  is  undoubtedly  one,  and  the 
same. 

This  is  argued,  irresistibly,  from  the  nature  of  the  effects,  which 
is  every  where  the  same. 

4thly.   This  cause  did  not  always  exist. 

Before  their  Apostacy,  our  first  parents  were  undepraved.  As 
the  effect  did  not  then  exist ;  the  cause  plainly  did  not  exist. 

These  observations  must,  I  think,  be  admitted  without  a  contro- 
versy. It  follows,  therefore,  that  in  searching  for  the  source  of  hu- 
man corruption  we  must,  if  we  act  wisely,  be  guided  by  them : 
since  nothing  can  be  this  source,  of  which  all  these  things  cannot 
be  truly  predicated. 


478  HUMAN  DEPRAVITY ;  [SER.  XXXII. 

Sthly.  In  inquiring  after  the  source  of  human  corruption  we  in- 
quire only  after  a  fact. 

This  subject,  sufficiently  difficult  in  itself,  has  been  almost  al- 
ways embarrassed  by  uniting  with  it  foreign  -considerations.  A 
fact,  it  ought  ever  to  be  remembered,  is  what  it  is,  independently  of 
every  thing  else.  If  it  be  true,  that  the  corruption  of  Mankind  exists 
in  consequence  of  the  Apostacy  of  Adam;  this  truth  cannot  be  af- 
fected by  any  reluctance  in  us  to  admit  it ;  by  any  opinions,  which 
we  may  form,  of  the  propriety,  or  impropriety,  of  the  dispensa- 
tion ;  nor  by  any  inexplicableness,  arising  from  the  efficient  cause, 
the  moral  nature,  or  the  consequences,  of  the  fact.  These  things 
may  be  the  foundation  of  other  inquiries,  and  of  perplexities,  and 
difficulties,  ever  so  great :  still,  they  cannot  even  remotely  affect 
the  subject  of  the  present  investigation. 

Gthly.  When  I  assert,  that  in  consequence  of  the  Apostacy  of  Adam 
all  men  have  sinned ;  I  do  not  intend,  that  the  posterity  of  Adam  are 
guilty  of  his  transgression. 

Moral  actions  are  not,  so  far  as  I  can  see,  transferable  from  one 
being  to  another.  The  personal  act  of  any  agent  is,  in  its  very 
nature,  the  act  of  that  agent  solely  ;  and  incapable  of  being  parti- 
cipated by  any  other  agent.  Of  course,  the  guilt  of  such  a  per- 
sonal act  is  equally  incapable  of  being  transferred,  or  participated. 
The  guilt  is  inherent  in  the  action  ;  and  is  attributable,  therefore, 
to  the  Agent  only. 

So  clear  is  this  doctrine,  that,  I  presume,  no  evidence  was  ever 
supposed  to  be  derived,  originally,  from  Reason,  to  the  contrary 
doctrine.  If,  therefore,  any  evidence  can  be  found  to  support  this 
doctrine,  it  must  be  found  in  Revelation.  But  in  Revelation,  it  is 
presumed,  it  cannot  be  found.  Unquestionably  it  is  no  where  di- 
rectly asserted  in  the  Scriptures.  If  it  be  contained  in  them,  it 
must  be  by  implication.  Let  me  ask,  Where  is  this  implication  ? 
Certainly  not  in  any  use  of  the  term  Impute,  commonly  appealed 
to  by  the  supporters  of  this  scheme.  I  have  examined  with  care 
every  passage,  in  which  this  word,  and  its  connexions,  are  used  in 
the  Scriptures  ;  and  feel  completely  assured,  that  it  is  used  in  a  to- 
tally different  sense,  in  every  instance,  without  an  exception.  The 
Verb  Xoyt^ofAoci,  which  is  the  original  word,  rendered  by  the  English 
word  impute,  denotes  originally,  and  always,  to  reckon,  to  count,  to 
reckon  to  the  account  of  a  man,  to  charge  to  his  account  j  but  never  to 
transfer  moral  action,  guilt,  or  desert,  from  one  being  to  another. 
Thus  it  is  said  by  Shimei,  Let  not  my  Lord  impute  this  sin  unto  his 
servant :  that  is,  Let  not  my  Lord  charge  my  sin  of  cursing  David 
against  me,  or  to  my  account.  Thus  also  it  is  said,  Abraham  be- 
lieved God;  and  it  was  counted  to  him  for  righteousness:  that  is, 
his  faith  was  reckoned  to  him  in  the  stead  of  that  perfect  legal 
righteousness,  in  the  possession  of  which  he  would  have  been  ac- 
cepted before  God. 

The  passage,  which  seems  the  nearest  to  the  purpose  of  those, 


SER.  XXX11.]  DERIVED  FROM  ADAM.  479 

against  whom  T  am  contending,  is  1  Cor.  xv.  22,  As  in  Adam  all 
die,  even  so  in  Christ  shall  all  be  made  alive.  The  words  in  the  ori- 
ginal are  'sv  TCJ  ASa.^  and  'ev  <ru  X^i'cVw.  The  Greek  preposition  Ev 
signifies  very  often,  as  any  person  acquainted  with  the  language 
must  have  observed,  exactly  the  same  thing  with  the  English  phrase 
by  means  of.  The  passage  would,  therefore,  have  been  explicitly 
and  correctly  translated,  as  by  means  of  Adam  all  die,  even  so  by 
means  of  Christ  shall  all  be  made  alive.  Adam  is,  therefore,  only 
asserted,  here,  to  be  an  instrumental  cause  of  the  Death  specified. 
A  parallel  passage  will,  I  think,  make  the  justice  of  these  remarks 
evident  beyond  any  reasonable  debate.  In  i  Cor.  vii.  14,  it  is  said, 
the  unbelieving  husband  is  sanctified  by  the  believing  wife,  and  the 
unbelieving  wife  is  sanctified  by  the  husband.  No  person  will  pre- 
tend, that  in  this  passage  the  Apostle  declares  the  sanctification  of 
the  believing  wife  to  be  transferred  to  the  husband,  so  as  to  become 
the  personal  state,  or  character,  of  the  husband.  This  is  evident- 
ly not  the  fact,  because  he  is  still  an  unbeliever.  The  meaning 
plainly  is,  that  by  means  of  his  wife  he  is  in  such  a  sense  considered 
as  sanctified,  as  to  prevent  his  children  from  being  unclean;  or  in 
more  explicit  terms,  from  being  incapable  of  being  ojfcred  to  God 
in  baptism. 

7th.  Neither  do  I  intend,  that  the  descendants  of  Adam  are  pun- 
ished for  his  transgression. 

This  doctrine  is  completely  set  aside  by  God  himself,  in  Ezek. 
xviii.  20 :  The  soul  that  sinneth  it  shall  die.  The  son  shall  not  bear 
the  iniquity  of  the  father  ;  neither  shall  the  father  bear  the  iniquity 
of  the  son  ;  the  righteousness  of  the  righteous  shall  be  upon  him; 
and  the  wickedness  of  the  wicked  shall  be  upon  him.  In  this  pas- 
sage it  is,  I  think,  as  explicitly  as  language  will  admit,  declared, 
that  no  man  shall  be  punished  for  the  sin  of  another ;  particu- 
larly that  the.  son  shall  not  be  punished  for  the  sin  of  his  father  ; 
and,  by  obvious,  and,  I  think,  irresistible  implication,  that  the  sons 
of  Adam  shall  not  be  punished  for  the  sins  of  this,  their  common, 
parent. 

Having  thus  prepared  the  way,  as  I  conceive,  for  the  direct  dis- 
cussion of  the  doctrine,  I  shall  now  proceed  to  adduce  in  support 
of  its  truth  the  following  proofs. 

I.   The  Text. 

Here  it  is  asserted,  that  by  one  man  sin  entered  into  the  world  ; 
Si1  'svos  'av0£WOT  ;  through,  or  by  means  of,  one  man.  I  will  not  take 
upon  to  me  to  say,  that  the  Apostle  declares  the  sin  of  Adam  to  be 
the  only  supposable,  or  possible,  cause  of  the  entrance  of  sin  into 
the  world ;  but  he  plainly  declares  it  to  be  the  actual  cause.  The 
sin,  which  thus  entered,  he  declares  also  to  be  universal ;  even  as 
universal,  as  the  death,  which  entered  by  sin.  In  the  18th  verse, 
which  is  separated  from  the  text  by  a  parenthesis  only,  the  Apostle 
teaches  us  in  the  most  direct  terms,  that  this  universal  sin  is  a  con- 
sequence of  the  transgression  of  Adam.  His  words  are,  Therefore, 


480  HUMAN  DEPRAVITY ,  [SER.  XXXII. 

as  by  the  offence  of  one,  or  as  in  the  original,  &'  svos  sJa£a#Twjxa<ro$, 
by  one  offence,  judgment  came  upon  all  to  condemnation  $  and  in 
the  19th  verse.  By  one  marts  disobedience,  many,  in  the  original, 
'01  #oXXoi  the  many,  were  made,  in  the  Greek,  xccrsgadrja'av  were  consti- 
tuted, sinners.  The  meaning  of  these  passages  is,  I  think,  j  lainly 
the  following :  that  by  means  of  the  offence,  or  transgression  of 
Adam,  the  judgment,  or  sentence  of  God,  came  upon  all  men  unto 
condemnation ;  because,  and  solely  because,  all  men,  in  that  state 
of  things,  which  was  constituted  in  consequence  of  the  transgres- 
sion of  Adam,  became  sinners. 

I  have  heretofore  declared,  that  the  manner,  in  which  the  state  of 
things  became  such,  is  not  at  all  involved  in  the  present  discussion. 
I  now  observe  further,  that  I  am  unable  to  explain  this  part  of  the 
subject.  Many  attempts  have  been  made  to  explain  it ;  but  I 
freely  confess  myself  to  have  seen  none,  which  was  satisfactory  to 
me  ;  or  which  did  not  leave  the  difficulties  as  great,  and,  for  aught 
I  know,  as  numerous,  as  they  were  before.  I  shall  not  add  to  these 
difficulties  by  any  imperfect  explanations  of  my  own.  At  the  same 
time,  I  repeat,  that  the  fact  in  question  is  not  at  all  affected  by  these 
difficulties  ;  and  that  a  denial  of  this  fact  is  perplexed  with  difficul- 
ties, which  are  greater,  both  in  number  and  degree. 

II.  The  Doctrine  is  evident,  also,  from  the  Sentence  pronounced  on 
our  first  parents. 

In  this  sentence  God  declared,  that  the  ground  was  cursed  for  the 
sake  of  Adam,  or  because  of  his  transgression  ;  that  it  should  bring 
forth  thorns  and  thistles  :  that  he  should  eat  bread  in  the  sweat  of 
his  brow  j  and  that  both  he  and  his  wife  should  lead  lives  of  toil, 
suffering,  and  sorrow,  until  they  should  finally  return  to  the  dust, 
from  which  they  were  taken.  In  a  former  discourse  it  was  shown, 
that  all  the  parts  of  this  sentence  have  been  regularly  fulfilled, 
from  the  beginning  to  the  present  day.  All  of  them,  therefore, 
constituted  a  sentence,  actually  pronounced  on  ail  the  progeny  of 
Adam,  and  proved  to  be  so,  because  it  is  executed  on  them  all.  The 
cursing  of  the  ground,  particularly,  by  which  it  was  deprived  of  its 
former  spontaneous  fruitfulness,  and  condemned  to  perpetual 
sterility  ;  by  which  thorns  and  briars  were  substituted  for  the  fruits 
of  Paradise  ;  and  by  which  ease,  happiness,  and  immortality,  were 
exchanged  for  labour,  suffering,  and  death,  inwrought  into  the  very 
constitution,  now  given  to  the  Earth ;  was  a  fact,  which  involved, 
of  course,  the  punishment  of  all  men  ;  because  all  men  suffer  dis- 
tress by  means  of  this  fact ;  and  because  no  rational  beings,  be- 
side sinners,  are  in  the  Providence  of  God  subjected  to  any  suffer- 
ing. Every  descendant  of  Adam  must,  of  course,  be  an  inhabitant 
of  the  world,  which  was  thus  cursed  ;  and  must  of  necessity  be  a 
partaker  of  the  very  evils,  denounced  in  this  curse.  When  the 
sentence  was  declared,  therefore,  it  was  certainly  foreseen,  that  all 
those,  who  would  afterwards  share  in  the  sufferings,  which  it  dis- 
closed ;  that  is,  all  the  children  of  Adam;  would  be  sinners.  As 


SER.  XXXII.]  DERIVED  FROM  ADAM.  43! 

all  the  progeny  of  Adam  must  inhabit  the  world  thus  cursed  ;  all 
must  necessarily  partake  of  these  evils  ;  because  they  were  inse- 
parably united  to  the  world,  in  which  they  dwelt.  If,  then,  it  was 
not  foreseen,  that  they  would  be  sinners ;  the  curse  must  have  been 
denounced  against  them,  either  when  obedient  and  virtuous  ;  or 
while  their  future  moral  character  was  uncertain.  The  former  will 
not  be  admitted  by  any  man  :  the  latter  will  no  more  be  admitted 
by  any  man,  if  he  reflect  at  all  on  the  subject :  for  God  can  no 
more  be  supposed  to  condemn,  and  punish,  those,  who  are  not 
known  by  him  to  be  sinful,  than  those,  who  are  known  to  be  virtu- 
ous. It  follows  therefore,  that,  as  the  world  was  thus  changed  in 
consequence  of  the  transgression  of  Adam;  and  of  a  paradise  be- 
came a  wilderness  of  thorns  and  briars :  so,  in  consequence  of  the 
same  transgression,  the  character  of  Man  was  also  changed  ;  and 
instead  of  being  immortal,  virtuous,  and  happy,  he  became  the 
subject  of  sin,  suffering,  and  death.  With  respect  to  one  of  these 
considerations,  viz.  the  mortality  of  mankind,  the  Apostle  Paul 
expressly  asserts  the  doctrine  in  a  passage,  already  quoted  for 
another  purpose.  In,  or  by  means  of,  Adam,  all  die.  As  neither 
death,  nor  any  other  suffering,  befalls  virtuous  beings;  this  pas- 
sage may  be  fairly  considered  as  a  full  confirmation  of  the  doctrine 
at  large. 

III.   The,  Doctrine  is  directly  declared  by  Moses,  when  he  informs 
us,  that  Adam  begat  a  son  in  his  own  likeness. 

The  meaning  of  the  word  likeness,  that  is,  the  meaning,  inten- 
tionally attached  to  it  by  Moses,  cannot,  I  think,  be  mistaken.  In 
the  first  chapter  of  the  same  history  he  introduces  God  as  saying. 
Let  us  make  man  in  our  own  image,  after  our  likeness  ;  and  subjoins, 
so  God  created  Man  in  his  own  image  :  in  the  image  of  God  created 
he  him.  In  a  former  discourse  I  have  shown,  that  the  likeness,  or 
image,  here  mentioned,  is  the  Moral  image  of  God  ;  consisting,  es- 
pecially, in  knowledge,  righteousness,  and  true  holiness  /  as  we  are 
informed  by  St.  Paul.  After  dwelling  so  particularly  on  the  image 
of  God,  in  which  Man  was  created,  and  on  the  fact,  that  Man  was 
created  in  this  image  ;  it  cannot,  I  think,  be  questioned,  that  Moses 
intended  to  inform  us,  that  Seth  was  begotten  in  the  moral  likeness 
of  Adam  after  his  apostacy  ;  and  sustained,  from  his  birth,  a  moral 
character,  similar  to  that,  which  his  two  brothers,  Cain  and  Abel, 
also  sustained.  This  view  of  the  subject  appears  plainly  to  have 
bedn  adopted  by  Job,  when  he  asks,  Who  can  bring  a  clean  thing 
out  of  an  unclean?  JVbf  one:  (Job  xiv.  4.)  by  Bildad,  when  he 
asks,  How  then  can  Man  be  justified  with  God  ;  or  how  can  he  be' 
clean,  that  is  born  of  a  woman?  (xxv.  4.)  by  David,  when  he  saysr 
(P.salm  li.  5.)  Behold  I  was  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive,  me  :  and  by  St.  Paul,  when  he  says,  As  we  have 
borne  the  image  of  the  earthy,  (Adam)  so  we  shall  bear  the  image  of 
the  heavenly,  (Adam)  (1  Cor.  xv.  49.)  But  if  Scth,  Cain  and  Abel, 
derived  their  corruption  from  the  Apostacy  of  their  parents  ;  then 

VOL.  I.  61 


432  HUMAN  DEPRAVITY;  [SER.  XXXIL 

it  is  true,  not  only  that  their  corruption,  but  that  of  all  mankind, 
exists  in  consequence  of  that  Apostacy. 

Accordingly,  our  Saviour  declares  universally,  that,  that  which  is 
born  of  the  flesh,  is  flesh  ;  and  that,  that  only,  which  is  born  of  the 
Spirit,  or  born  again,  is  spirit.  In  this  declaration  he  certainly 
teaches  us,  that  the  fleshly  character  is  inseparably  connected  with 
the  birth  of  man :  it  being  an  invariable  attendant  of  that  birth. 
In  other  words,  every  parent,  as  truly  as  Adam,  begets  children  in 
his  own  moral  likeness.  It  hardly  needs  to  be  observed,  that  the 
moral  character,  denoted,  in  this  observation  of  our  Saviour,  by  the 
term  flesh,  is  a  corrupt  character.  The  carnal,  or  fleshly,  mind, 
says  St.  Paul,  is  enmity  against  God  ;  not  subject  to  his  Law,  neither 
indeed  can  be :  and  again  ;  To  be  carnally,  or  fleshly,  minded,  is 
Death.  In  the  Original,  the  words  in  both  passages  are  (ppovri^a 
TTjg  tfagxog,  the  minding  of  the  flesh  :  the  exercise  of  our  thoughts 
and  affections  in  that  manner,  which  accords  with  the  fleshly,  or 
native  character. 

IV.  In  exact  accordance  with  this  scriptural  representation,  the 
Doctrine  is  strongly  evinced  by  the  conduct  of  Children,  as  soon  as 
they  become  capable  of  moral  action. 

Children  in  the  morning  of  life  are,  as  was  remarked  in  the  pre- 
ceding discourse,  unquestionably  amiable  ;  more  so  in  many  re- 
spects than  at  any  future  period  ;  that  is,  whenever  they  do  not  at 
some  future  period  become  the  subjects  of  sanctification.  Some 
children  also,  as  we  are  taught  in  the  Scriptures,  are  sanctified 
from  the  womb.  Still  even  these  in  some  degree,  and  all  others  in 
a  greater  degree,  exhibit,  from  the  dawn  of  moral  action,  evil  af- 
fections, and  evil  conduct.  They  are  rebellious,  disobedient,  un- 
kind, wrathful,  and  revengeful.  All  of  them  are  proud,  ambitious, 
vain,  and  universally  selfish.  All  of  them,  particularly,  are  desti- 
tute of  piety  to  God  ;  the  first,  and  far  the  most  important  exercise 
of  virtue.  They  neither  love,  fear,  nor  obey  him  ;  neither  admire 
his  divine  excellence,  nor  are  thankful  for  his  unceasing  loving 
kindness*  Immense  multitudes  of  them  are  taught  these  duties 
from  the  commencement  of  their  childhood  ;  yet  they  can  be  per- 
suaded to  perform  them  by  no  species  of  instruction,  hitherto  de- 
vised. A  virtuous  mind  would,  of  course,  from  the  mere  know- 
ledge of  God  ;  without  any  known  law  ;  without  any  other  motive 
except  what  is  found  in  his  greatness,  excellency,  and  goodness  to 
us ;  admire  and  love,  reverence  and  glorify,  Him  with  all  the  heart. 
But  no  instance  of  this  nature  can  be  produced.  I  have  been  em- 
ployed in  the  education  of  children  and  youth  more  than  thirty 
years,  and  have  watched  their  conduct  with  no  small  attention  and 
anxiety.  Yet  among  the  thousands  of  children,  committed  to  my 
care,  I  cannot  say  with  truth,  that  I  have  seen  one,  whose  native 
character  I  had  any  reason  to  believe  to  be  virtuous ;  or  whom  I 
could  conscientiously  pronounce  to  be  free  from  the  evil  attributes, 
mentioned  above.  In  addition  to  this,  it  ought  to  be  observed,  that 


SER.  XXXII.]  DERIVED  FROM  ADAM.  433 

no  child,  unspotted  with  sin,  is  mentioned  in  the  records  of  History. 
This,  I  think,  could  not  be,  had  the  fact  ever  existed. 

Mankind  therefore,  according  to  the  language  of  the  Psalmist, 
are  estranged  from  the  womb,  and  go  astray  as  soon  as  they  be  born. 

The  opposers  of  the  doctrine  undertake  to  avoid  the  force  of 
this  argument  by  attributing  the  corruption  of  children  to  example, 
and  the  propensity  of  human  nature  to  Imitation. 

The  power  of  Example  I  readily  acknowledge  to  be  great,  and 
the  propensity  to  Imitation,  strong.  I  acknowledge,  also,  that  from 
these  sources  we  may  derive  a  satisfactory  explanation  of  many 
things,  both  good  and  evil,  which  are  done  in  the  world.  Still,  I 
apprehend,  the  objection  is  a  very  insufficient  answer  to  the  argu- 
ment in  question.  For, 

1st.  On  beings,  who  are  virtuously  inclined,  a  good  example  ought 
certainly  to  have  more  power  than  an  evil  one. 

On  beings,  neither  virtuously  nor  viciously  inclined,  virtuous  and 
vicious  examples  must,  of  course,  be  equally  influential;  as  on  be- 
ings, sinfully  inclined,  it  is  acknowledged,  sinful  examples  have  an 
influence  entirely  preponderating.  All  this  is  evident,  because 
virtuous  beings  must  love  virtuous  conduct,  and  follow  it  j  as  much 
as  vicious  beings  love,  and  follow,  vicious  conduct ;  and  because 
neutral  beings,  if  such  are  supposed  to  exist,  can  have  no  bias  to 
either.  If,  then,  mankind  were  virtuously  inclined ;  they  would 
follow,  with  a  clear  and  universal  preponderation,  virtuous  exam- 
ples. If  neither  virtuously  nor  sinfully  inclined;  they  would  follow 
virtuous  and  sinful  examples  alike,  and  with  an  equal  propensity  to 
imitation.  But  neither  of  these  facts  is  found  in  human  experience. 
Virtuous  examples,  it  is  acknowledged,  have  some  degree  of  in- 
fluence ;  but  all  men  know  this  influence  to  be  exceedingly,  and 
distressingly,  small.  This  truth  is  seen  every  day,  in  every  place, 
and  in  every  person.  Whence  arises  the  superior  influence  of 
vicious  example,  but  from  the  fact,  that  it  is  more  pleasing  to 
the  human  heart?  In  Heaven  such  example  could  have  no  in- 
fluence. 

2dly.  If  thejirst  men  were  virtuous  $  as  the  objection  supposes  all 
men  to  be  by  nature,  and  as  according  to  the  objection  these  must 
have  been  ;  there  could  have  been  no  evil  examples,  and  upon  this 
plan  no  sin,  in  the  world. 

Virtuous  men,  that  is,  men  wholly  virtuous,  cannot  exhibit  an 
evil  example.  If,  then,  the  first  men  were  virtuous,  their  im- 
mediate successors  had  no  vicious  example  to  follow ;  and  must, 
therefore,  have  been  themselves  virtuous.  Of  course,  the  exam- 
ple, which  they  set  also,  was  only  virtuous.  Hence  those,  who 
followed  them,  must  have  been  virtuous;  and  in  like  manner  all 
their  successors.  Upon  this  plan,  Sin  could  never  have  entered  the 
world.  But  Sin  is  in  the  world ;  and  is,  and  ever  has  been,  the 
universally  prevailing  character  of  the  human  race.  The  ob- 
jectors, therefore,  are  reduced  by  their  scheme  to  this  dilemma : 


484  HUMAN  DEPRAVITY;  [SER.  XXXII. 

Either  virtuous  men  set  sinful  examples ;    which  is  a  plain  contra- 
diction; or  men  became  sinful  without  sinful  examples. 

Should  it  be  said,  that  after  Adam  and  Eve  apostatized,  they  cor- 
rupted their  children  by  their  own  sinful  example;  who  again  cor- 
rupted theirs;  and  thus  every  generation  became  the  means  of 
corrupting  those  who  followed  them ;  and  that  in  this  manner  the 
existence  of  a  sinful  character  in  mankind  may  be  explained :  I 
answer,  that  I  readily  admit  the  premises  to  a  certain  extent;  but 
wholly  deny  the  conclusion.  Adam  and  Eve,  speedily  after  their 
apostacy,  that  is,  before  they  had  children,  became  penitents. 
The  example,  therefore,  which  they  exhibited  to  their  children, 
was  such  as  penitents  exhibit;  expressive  of  their  abhorrence  of 
sin,  and  of  their  humble  obedience  to  God.  Such  an  example 
penitents  now  exhibit :  and  such  a  one,  without  a  question,  they 
nave  always  exhibited.  But  this  example,  preponderating  greatly 
in  favour  of  virtue,  must  have  had  substantially  the  same  influence 
with  one  perfectly  virtuous.  Of  course,  the  perfectly  virtuous 
mind  of  Adam's  children  must  by  this  example  have  been  strongly 
biassed  to  virtue ;  and  according  to  this  scheme  could  not  have 
failed  of  retaining  their  virtuous  character.  But  this  is  plainly  con- 
trary to  the  fact.  The  descendants  of  Adam,  of  the  first,  and  of 
every  succeeding,  generation,  were  evidently  sinful  beings ;  and  in 
the  course  of  ten  generations  became  so  universally  and  absolutely 
sinful,  that,  except  Noah  and  his  family,  God  destroyed  them  all 
by  the  Deluge.  God  himself  declares  concerning  them,  that  every 
imagination  of  the  thoughts  of  their  hearts  was  only  evil  continu- 
ally ;  that  it  repented  the  LORD,  that  he  had  made  Man  upon  the 
earth,  and  grieved  him  at  his  heart.  In  vain,  therefore,  do  we  look 
for  the  proper  influence  of  virtuous  examples  on  children,  born 
virtuous,  among  the  early  descendants  of  Adam. 

If  mankind  are  born  with  neutral  characters,  not  inclined  either 
to  good  or  to  evil,  the  difficulty  will  not  be  seriously  lessened.  In 
this  case  men  ought  now  to  be  as  generally  virtuous  as  sinful ;  be- 
cause this  character  furnishes  exactly  the  same  probability  of  the 
prevalence  of  virtue,  as  of  sin.  But  no  such  equality  has  at  any 
period  of  time  existed.  On  the  contrary,  men  are  now,  and  ever 
have  been,  without  an  exception,  sinners. 

Uniform  sin  proves  uniform  tendency  to  sin :  for  nothing  more 
is  meant  by  tendency,  in  any  case,  but  an  aptitude  in  the  nature 
of  a  thing  to  produce  effects  of  a  given  kind.  With  this  meaning 
only  in  view,  we  say,  that  it  is  the  nature,  or  tendency,  of  an  ap- 
ple-tree to  produce  apples ;  and  of  a  fig-tree  to  produce  figs.  In 
the  same  manner  we  must,  I  think,  say,  if  we  would  say  the  truth, 
that  it  is  the  tendency,  or  nature,  of  the  human  heart  to  sin. 

It  is  further  objected,  that  the  uniformity  of  sin  in  children,  and 
therefore  in  all  the  human  race,  may  be  fairly  explained  by  the  na- 
ture of  Moral  Agency. 

It  is  to  be  observed,  that  such,  as  make  this  objection,  suppose 


SER.  XXXII.]  DERIVED  FROM  ADAM. 

the  Freedom  of  the  Will  to  lie  in  self-determination ;  the  liberty  of 
indifference;  and  the  liberty  of  contingency.  By  persons,  who 
hold  this  scheme,  a  more  unfortunate  objection  to  the  doctrine 
could  not,  I  apprehend,  have  been  easily  devised. 

If  the  freedom  of  the  will  is  the  freedom  of  Contingency ;  then 
plainly  its  volitions  are  all  accidents ;  and  certainly  the  chances, 
arithmetically  considered,  are  as  numerous  in  favour  of  virtuous 
volitions,  as  of  sinful  ones.  There  ought  therefore,  on  this  plan, 
to  be,  and  ever  to  have  been,  as  many  absolutely  virtuous  persons 
in  the  world,  as  sinful.  Plainly  all  ought  not  to  be  sinful. 

If  the  freedom  of  the  will  is  the  freedom  of  Indifference  $  the  same 
consequence  ought  to  follow :  for,  if  there  be  no  bias  in  the  mind 
towards  either  virtue  or  sin,  at  the  time  immediately  preceding  each 
of  its  volitions ;  and  the  freedom  of  each  volition  arises  out  of  this 
fact;  then  certainly,  there  being  no  bias  either  way,  the  number  of 
virtuous,  and  that  of  sinful,  volitions  must  naturally  be  equal :  and 
no  cause  can  be  assigned,  why  every  man,  independently  of  his 
renovation  by  the  Spirit  of  God,  should  be  sinful  only. 

If  lh*  Liberty  of  the  Will  consist  in  Self-determination  ;  and  the 
mind,  without  the  influence  of  any  motive,  first  wills  that  it  will 
form  a  second  volition ;  and  this  volition  depends  for  its  freedom 
on  the  existence  of  such  a  preceding  one ;  then  it  is  plain,  that 
from  these  preceding  volitions  as  many  virtuous  as  sinful  ones 
ought  to  be  derived ;  because  the  preceding,  or  self-determining, 
volitions,  are  by  the  supposition,  under  no  influence  or  bias  from 
any  cause  whatever. 

Thus  it  is  evident,  that  according  to  all  these  suppositions  there 
could  be  no  preponderancy,  much  less  an  universality,  of  sin  in 
the  world.  The  state  of  facts  is,  therefore,  contradictory  to  the 
objection,  as  supported  by  them  all. 

Further;  the  Freedom  of  Will,  and  consequently  Moral  Agency, 
in  Man  in  this  world,  is  the  same  with  that  of  the  Spirits  of  just 
men  made  perfect  in  Heaven  ;  the  same  with  that  of  Angels;  the 
same  with  that  of  the  Man  Christ  Jesus.  Whence,  then,  does  it 
come  to  pass,  that  the  same  moral  agency  leads,  or  influences, 
these  beings  universally  to  virtue,  and  men  in  this  world  univer- 
sally to  sin  ?  This  question  the  objectors  are  bound  to  answer. 

V.  The  last  proof  of  the  Doctrine,  which  I  shall  adduce  at  the 
present  time,  is  the  Death  of  Infants. 

A  great  part  of  mankind  die  in  infancy,  before  they  are,  or  can 
be,  capable  of  moral  action ;  in  the  usual  meaning  of  that  phrase. 
Their  death  is  attended  with  all  the  apparent  suffering,  usually 
experienced  by  persons  of  riper  age,  and  with  such  suffering,  at 
least,  as  plainly  is  often  intense.  Their  death  is,  also,  an  ordi- 
nance of  God;  a  dispensation  of  his  immediate  government.  The 
language  of  this  dispensation  cannot,  I  think,  be  mistaken ;  and 
its  meaning  cannot  be  that  of  approbation.  It  is  also  the  language, 
literally,  of  the  Curse,  denounced  against  our  first  parents ;  and 


486  HUMAN  DEPRAVITY;  [SER.  XXXII 

the  execution  of  that  Sentence,  so  far  as  this  world  is  concerned. 
So  St.  Paul  has  directly  declared,  Death  has  passed  upon  all  men, 
for  that  all  have  sinned.  The  wages  of  sin  is  death.  Death  then, 
the  fruit,  or  wages  of  sin,  the  punishment  denounced  against  it  in 
the  original  sentence,  must,  I  think,  be  acknowledged  to  be  indu- 
bitable evidence  of  the  existence  of  depravity  in  every  moral  be- 
ing ;  that  is,  every  being  capable  of  depravity ;  who  is  the  subject 
of  death. 

It  ought  here  to  be  remembered,  that  death  arrests  Infants  in 
every  form  of  distress  and  terror,  in  which  it  befalls  persons  of 
riper  years.  They,  together  with  others,  are  swept  away  by  the 
immediate  hand  of  God  in  those  various  judgments,  with  which  He 
awfully  punishes  Mankind.  They  are  swept  away  by  the  silent, 
awful  hand  of  the  pestilence ;  are  consumed  by  the  conflagration ; 
overwhelmed  by  the  volcano ;  swallowed  up  by  the  earthquake ; 
and  wasted  by  the  lingering  agonies  of  famine.  At  the  same  time, 
they  suffer,  from  Mankind,  all  the  deplorable  violence  of  war,  and 
the  unnatural  cruelties  of  persecution. 

With  these  facts  in  view,  we  are  compelled  to  one  of  these  con- 
clusions ;  either  that  Infants  are  contaminated  in  their  moral  na- 
ture, and  born  in  the  likeness  of  apostate  Adam ;  a  fact  irresisti- 
bly proved,  so  far  as  the  most  unexceptionable  analogy  can  prove 
any  thing,  by  the  depraved  moral  conduct  of  every  infant,  who 
lives  so  long,  as  to  be  capable  of  moral  action :  or  that  God  in- 
flicts these  sufferings  on  moral  beings  who  are  perfectly  innocent. 
I  leave  the  alternative  to  the  choice  of  those,  who  object  against 
this  doctrine. 

There  are  but  two  objections  to  this  argument  within  my  know- 
ledge. The  first  is,  that  beyond  the  grave  Infants  may  be  compen- 
sated for  their  sufferings  by  receiving  superior  degrees  of  happiness. 
This  Objection  will  be  easily  seen  to  be  of  no  validity.  It  is  cer- 
tainly unnecessary  for  God  to  make  Infants  unhappy,  here,  in  or- 
der to  make  them  happy  in  any  manner  whatever,  hereafter.  An- 
gels are  made  completely  happy  in  heaven,  without  having  suffered 
any  preceding  unhappiness.  Plainly,  Infants  might  be  made  hap- 
py, to  any  degree,  in  the  same  manner.  But  if  the  sufferings  of 
Infants  are  unnecessary,  then  they  are  causeless,  on  the  scheme  of 
this  Objection  ;  and  God  is  supposed  to  create  so  much  misery, 
merely  to  compensate  it  by  so  much  future  enjoyment.  I  think 
this  conduct  will  not,  soberly,  be  attributed  to  the  Creator;  since 
it  would  plainly  be  disgraceful  to  any  of  his  Intelligent  creatures. 

The  second  Objection  is,  that  God  governs  the  Universe  by  Gene- 
ral Laws  ;  and  that,  in  their  operation,  inequalities  and  evils  ought 
to  be  expected.  There  are  two  answers  to  this  objection.  The 
first  is,  that  God  cannot  be  supposed  to  establish  any  general  law, 
which  produces  injustice ;  such  as  the  suffering  of  virtuous  beings 
must  be  acknowledged  to  be.  The  second  is,  that  this  is  itself  a 
general  law  ;  extending  probably  to  one  third,  or  one  fourth,  of  the 


SER.  XXXII.]  DERIVED  FROM  ADAM.  487 

human  race.  The  dispensation  therefore,  and  not  the  exceptions 
is  unequal  and  evil,  according  to  this  scheme.  Surely  the  difficulty 
is  not  lessened  by  such  a  supposition. 

It  will  probably  be  farther  said,  that  so  many  difficulties  attend 
this  part  of  the  doctrine,  as  to  perplex,  and  distress,  the  mind  no  less 
than  the  suppositions  already  refuted.  The  difficulties,  attending 
the  existence  of  Moral  Evil  are,  I  readily  acknowledge,  very 
great,  and  they  easily  become  very  distressing ;  whatever  scheme 
of  thought  we  may  adopt  concerning  this  subject ;  that  is,  if  we 
pursue  it  to  any  extent.  But,  I  apprehend,  the  chief  of  those  dif- 
ficulties, which  necessarily  attend  us,  will  be  found  to  lie  in  the 
Fact,  that  Moral  Evil  exists.  To  these  we  may,  or  may  not,  as  we 
please,  add  others,  found  in  the  particular  scheme  of  doctrine, 
which  we  choose  to  adopt.  The  doctrine,  asserted  in  this  dis- 
course, is,  I  think,  unanswerably  supported  by  Revelation,  and 
by  Facts.  Of  Course,  it  adds  to  the  original  difficulties,  inherent 
in  the  existence  of  Moral  Evil,  no  new  ones  of  its  own.  The 
schemes,  which  I  am  opposing,  contain,  on  the  contrary,  a  new 
series  of  embarrassments,  beside  those,  which  are  common  to  them 
and  to  the  doctrine  of  this  discourse.  The  truth  is,  the  subject  of 
Moral  Evil  is  too  extensive,  and  too  mysterious,  to  be  compre- 
hended by  our  Understanding.  Some  things,  the  Scriptures  teach 
us  concerning  it ;  and  these  are  usually  furnished  with  important 
evidence  from  facts.  Many  other  things,  pertaining  to  this  subject, 
lie  wholly  beyond  our  reach.  What  we  can  know,  it  is  our  duty, 
and  our  interest,  to  know.  Where  knowledge  is  unattainable,  it 
is  both  our  duty  and  interest  to  trust  humbly  and  submissively  to 
the  instructions  of  Him,  who  is  THE  ONLY  WISE. 

But  in  this  so  difficult  and  perplexing  dispensation  there  is  no- 
thing more  absolutely  inexplicable,  than  in  many  others,  which, 
because  we  are  less  interested  in  them,  we  generally  consider  as 
scarcely  mysterious  at  all.  I  will  mention  one,  out  of  very  many. 
The  state  of  the  Animal  world,  generally,  is  such,  as  to  baffle  all 
human  investigation.  Why  most  animals  exist  at  all,  and  why  any 
of  them  are  unhappy ;  are  subjects,  which  defy  and  silence,  the 
most  ingenious  inquiries  of  Man.  Nor  is  it  originally  strange,  that 
the  dispensations  of  a  Being,  whose  ways  are  above  ours,  as  the 
heavens  are  higher  than  the  earth,  should  be  incomprehensible,  and 
inexplicable,  by  us. 

It  ought  to  be  here  remembered,  that  that,  which  is  true,  is  not 
affected  by  any  difficulty  whatever,  so  far  as  its  truth  merely  is  con- 
cerned ;  and  that  that,  which  is  known,  is  not  rendered  less  certain 
by  that,  which  is  unknown ;  whatever  connexion  may  exist  between 
them ;  or  whatever  embarrassments  may  arise  concerning  that, 
which  is  unknown. 

It  was  with  these  views,  that  I  chose  to  state  the  doctrine  of  this 
discourse  in  the  words,  in  which  it  was  expressed.  I  observed, 
that  in  consequence  of  the  Apostacy  of  Adam,  all  men  have  sinned. 


488  HUMAN  DEPRAVITY,  fcc.  [SER.  XXXII. 

The  universality  of  sin  was,  I  trust,  proved  sufficiently  in  two  pre- 
ceding discourses.  In  this,  if  I  mistake  not,  it  has  been  proved, 
that  the  sin  of  Mankind  has  existed  in  consequence  of  that  Apostacy. 
By  this  language  I  presume  my  audience  understand  me  to  intend, 
that  if  Adam  had  not  fallen,  sin  would  not  have  entered  this  world. 
To  this  single  fact  I  have  confined  all  my  observations ;  because 
this  is  the  simple  account,  given  in  the  Scriptures  ;  and  because  I 
^supposed  it  capable  of  being  easily  comprehended,  and  satisfac- 
torily proved. 

I  shall  only  add,  that  a  Cause  of  human  depravity  is  here  alleged, 
of  which  all  the  characteristics,  mentioned  in  the  commencement 
of  this  discourse,  may  be  truly  predicated  :  viz.  The  corruption  of 
that  Energy  of  the  Mind,  whence  volitions  flow  $  and  which  I  have 
heretofore  asserted  to  be  the  seat  of  moral  character  in  Rational  be- 
ings. This  cause  must  be  acknowledged  to  be  universal ;  to  be 
every  where  the  same  ;  and  not  to  have  always  existed.  It  must  also 
be  conceded,  that  it  began  to  exist,  according  to  the  Scriptures,  as 
early  as  the  effects,  which  have  given  birth  to  all  our  inquiries  con- 
cerning the  Corruption  of  Mankind. 


SERMON  XXXIII. 

DEPRAVITY    OF    MAN. REMARKS. 


ROMANS  v.  12. — Wherefore.,  as  by  one  man  sin  entered  into  the  world,  and  death  by 
tin  ;  and  so  death  hath  passtd  upon  all  men,  for  that  all  have  sinned. 

IN  the  four  preceding  discourses,  I  have  endeavoured  to  show 
the  Universality,  and  Extent,  of  human  corruption  ;  and  Us  existence 
in  consequence  of  the  Jlpostacy  of  Adam.  It  is  now  my  design  to 
subjoin  to  the  observations,  made  in  these  discourses,  several  Re- 
marks, naturally  arising  from  the  consideration  of  this  subject,  and 
of  no  inconsiderable  importance.  The  end  of  all  doctrinal  preach- 
ing is  to  persuade  men  cordially  to  receive  truth,  that  they  may  be 
governed  by  it  in  their  conduct ;  and  of  preaching,  in  any  particular 
instance,  to  persuade  them  thus  to  receive  one  truth,  in  order  to  their 
reception  of  others. 

From  doctrines  so  important,  and  so  absolutely  fundamental,  as 
those,  which  have  occupied  these  discourses,  very  numerous  infer- 
ences, of  great  moment,  cannot  fail  to  be  drawn  by  a  mind,  ad- 
dicted to  solemn  contemplation.  A  small  number  of  them,  only, 
can,  however,  be  mentioned  with  advantage  in  a  single  sermon. 
For  the  present  occasion  I  have  selected  the  following. 

I.  It  is  evident  from  the  last  of  these  discourses,  that  the  corrup- 
tion of  Man  is  not  the  result  of  any  given  form  of  Government,  nor 
of  any  given  character  in  Rulers. 

At  this  subject  I  have  glanced  in  a  former  discourse  ;  but  have 
reserved  the  more  extensive  discussion,  which  it  merits,  for  the 
present  occasion. 

It  has  been  frequently  and  triumphantly  said,  particularly  in 
modern  times,  that  the  corruption  of  mankind  is  wholly  artificial  ; 
and  owes  its  existence  to  civilized  society  ;  particularly  to  the  form 
and  administration  of  government,  and  to  the  civil  and  ecclesiastical 
rulers  of  mankind. 

The  method,  in  which  these  orders  of  men  are  supposed  to  have 
corrupted  their  fellow-men,  is  that  of  oppression.  At  least,  this  is 
considered  as  the  chief  instrument  of  the  corruption ;  and  is  sup- 
posed to  operate,  principally,  in  two  ways  $  viz.  keeping  them  poor, 
and  keeping  them  ignorant. 

It  ought,  undoubtedly,  to  be  acknowledged,  that  the  rulers  of 
mankind  have  extensively  corrupted  them,  that  they  have  also 
greatly  oppressed  them,  and  that  by  keeping  them  poor  and  igno- 
rant, they  have  contributed  in  a  very  great  and  guilty  degree  to  the 
increase  of  their  corruption.  It  ought  to  be  further  acknowledged, 
that  rulers,  and  other  men  of  wealth  and  influence,  have  much 

VOL.  I.  62 


490  DEPRAVITY  OF  MAN.  [SER.  XXXIII 

more  effectually,  and  extensively,  corrupted  their  fellow-men  by 
example,  art,  and  seduction ;  by  exhibiting  to  them  powerful  temp- 
tations; placing  within  their  reach  the  means  of  sin;  making  the 
path  to  perpetration  smooth,  easy,  and  safe;  and  presenting  to 
them  arguments,  ingeniously  and  laboriously  contrived  to  justify 
them  in  the  commission  ;  than  they  have  ever  done  by  both  the 
methods,  alleged  above.  The  philosophers,  with  whom  I  am  con- 
tending, have  probably  insisted  less  on  this  source  of  human  cor- 
ruption, partly  because  they  wished  to  render  the  men  in  question 
odious,  and  thought  this  an  efficacious  mean  of  accomplishing  their 
purpose  :  and  partly  because  they  were  sensible,  that  themselves 
were  deeply  implicated  in  the  charge  of  corrupting  mankind  in  the 
manner  last  mentioned.  So  far  as  argument  and  influence  have 
increased  the  turpitude  of  the  human  character,  few  men  are 
chargeable  with  so  great  a  share  of  the  guilt.  Their  arguments 
concerning  moral  subjects  have  been  commonly  mere  means  of 
seduction ;  and  their  example  has  only  seconded  their  arguments. 
A  host  of  ancient  philosophers  were  banished  from  Rome,  as  a  pub- 
lic nuisance.  Had  a  large  proportion  of  modern  ones  lived  in  the 
same  city,  at  the  same  time,  there  is  little  reason  to  doubt,  that  they 
would  have  shared  the  same  fate,  for  the  same  reason. 

The  form  of  Government,  also,  in  some  cases,  and  the  peculiar 
administration  of  it  in  others,  have  undoubtedly  contributed  in  a 
distinguished  degree  to  the  depravation  of  mankind.  Monarchies 
have  produced  this  effect  by  immense  patronage  ;  by  the  opera- 
tions of  despotic  power,  demanding  and  effectuating  a  slavish  de- 
pendence, and  a  base  sacrifice  of  principle,  in  their  subjects ;  by 
splendour,  luxury,  war,  and  a  general  dissoluteness  of  manners. 
Republican  governments,  although  in  certain  circumstances  more  fa- 
vourable to  virtue,  have  yet,  at  times,  been  equally  pernicious  by 
furnishing  opportunities,  and  strong  temptations,  for  the  sacrifice 
of  integrity  at  elections,  for  caballing,  bribery,  faction,  private  am- 
bition, bold  contentions  for  place  and  power,  and  that  civil  discord, 
which  is  naturally  accompanied  by  the  prostration  of  Morality  and 
Religion.  Thus  Rome,  in  the  time  of  Marius  and  Sylla,  degene- 
rated with  inconceivable  rapidity.  This  example  many  other  Re- 
publics have  been  but  too  willing  to  follow.  The  heathen  priests 
and  princes,  also,  although  generally  believing  in  the  most  serious 
manner  the  miserable,  demoralizing  idolatry,  which  they  professed, 
found  a  deep  interest  in  the  establishment  of  their  religious  systems, 
and  the  deplorable  corruption,  by  which  they  were  of  course  at- 
tended. 

The  Romish  Hierarchy,  uniting  in  itself  all  authority  both  secular 
and  ecclesiastical,  presented  immense  inducements  to  the  love  of 
wealth,  power,  splendour,  and  sensuality  ;  and  vast  means  of  grati- 
fying these  corrupt  propensities  of  the  human  heart.  At  the  same 
time,  it  held  out  the  most  efficacious  motives  to  the  perpetuation 
of  these  enjoyments,  by  keeping  Mankind  in  a  state  of  abject  ig- 


SER.  XXXIII.]  REMARKS.  4qj 

norance,  slavery,  and  corruption.  In  this  manner  it  contributed 
more  to  this  dreadful  purpose  than  any  other  political  system, 
which  the  world  has  ever  seen.  Like  the  mountains,  piled  up  by 
the  Giants,  it  seemed,  for  a  time,  to  menace  Heaven  itself  with  the 
loss  of  its  dominion  over  the  Earth ;  and,  like  the  Deluge,  swept 
from  this  world  almost  every  thing  which  had  life. 

It  must  further  be  conceded,  that  among  protestant  ministers,  al- 
though plainly  the  most  unblameable  and  exemplary  class  of  men, 
who  in  equal  numbers  have  ever  appeared  in  this  world,  there 
have  not  been  wanting  those  who,  by  means  of  their  latitudinarian 
doctrines,  and  loose  lives,  have  exercised  a  malignant  influence 
over  their  fellow-men,  and  contributed  in  a  serious  degree  to  the 
depravation  of  the  human  character. 

Finally  ;  Infidel  Philosophers,  of  modern  times,  have  surpassed, 
in  the  wonderful  rapidity  and  success,  with  which  they  have  dis- 
solved the  human  character,  and  destroyed  the  very  remembrance 
of  principle,  even  the  portentous  mischiefs  of  the  Romish  Hierarchy, 
Were  it  not,  that  such  nuisances  to  the  world  are,  in  their  very  na- 
ture, incapable  of  operating  with  such  efficacy  for  any  long  con- 
tinuance ;  they  would  change  the  earth  into  a  desert,  where  no 
principle  would  spring,  and  no  happiness  grow.  Like  the  Genii, 
fabled  in  Arabian  Tales,  they  would  enchant  the  towns  and  cities 
of  this  world  with  a  more  than  magical  wand  ;  and,  where  rational 
and  immortal  beings  once  lived  and  acted,  where  morals  flourished, 
Religion  scattered  her  blessings,  and  the  worship  of  God  ascended 
to  Heaven  as  the  odour  of  sweet  incense,  leave  nothing  but  the 
forms  of  men  ;  without  motion,  without  life,  without  souls ;  impri- 
soned beyond  the  hope  of  escape  within  their  encompassing  walls, 
and  surrounded  by  nothing  but  silence,  solitude,  and  death. 

These  concessions  will,  it  is  presumed,  be  thought  sufficiently 
liberal  and  ample.     Still  the  doctrine,  against  which  they  have 
been  pleaded,  is  not  even  remotely  affected  by  them ;  but  stands 
in  full  force,  and  on  the  basis  of  conclusive  evidence.     For, 
1st.   The  subjects  of  virtuous  rulers  have  been  deeply  depraved. 
Rulers,  although  in  a  great  majority  of  instances  corrupt,  and, 
in  many,  wonderfully  corrupt,  have  yet  in  many  others  been  vir- 
tuous, and  in  some  eminently  virtuous.     It  will  not,  as  with  truth 
it  plainly  cannot,  be  denied,  that  virtuous  rulers  have  had  a  real 
and  happy  influence  in  reforming  those,    whom  they  governed. 
The  example,  and  efforts,  of  all  men  in  high  authority,  have  ever 
been  efficacious ;  if  good,   to  encourage  virtue ;  if  evil,  to  promote 
vice.      The  good,  which  virtuous  rulers  have  done,  has  not  been 
here  merely  negative :  that  is,   they  have  not  merely  ceased  to 
corrupt  their  fellow-men ;  but  with  a  positive  efficacy  they  have 
directly  contributed  to  make  them  better.    This  is  so  evident  from 
uniform  experience,  that  an  attempt  to  prove  it  would  only  be  a 
waste  of  time.     Example  and  influence  are  proverbially  powerful, 
even  in  private  life;  and  no  man  needs  to  be  informed,  that  they 


492  DEPRAVITY  OF  MAN.  [SER  XXXIIL 

are  more  effectual  in  the  chair  of  authority,  than  in  the  cottage. 
Nor  will  any  man,  acquainted  with  history,  deny,  that  David,  Heze- 
kiah,  and  Josiah,  the  Maccabees,  Alfred  the  Great,  Edward  VI.  or 
the  two  elder  Gustavuces,  reformed,  in  a  serious  degree,  the  nations 
over  whom  they  presided. 

Still  it  is  equally  well  known  to  all  persons  of  information,  that 
no  ruler,  and  no  succession  of  rulers,  ever  changed  the  native  cha- 
racter of  man  in  any  such  manner,  as  to  make  the  nations,  whom 
they  governed,  generally  virtuous;  or  at  all  to  lessen  the  evi- 
dence, which  supports  the  doctrine  of  universal  depravity.  What 
they  have  done  we  style,  with  metaphysical  exactness,  Reforma- 
tion; that  is,  forming  anew  the  moral  character,  which  they  actually 
found,  and  which,  only,  was  every  where  the  subject  of  their 
efforts.  In  our  very  language  we  thus  testify,  unwillingly  perhaps, 
that  the  moral  character  of  our  race  is  such,  as  needs  to  be  formed 
anew:  or,  in  other  words,  is  depraved.  Even  this  reformation 
good  rulers  have  accomplished  with  great  labour  and  difficulty;  and 
it  was  confined  to  a  number  of  instances,  in  a  melancholy  degree 
moderate.  Of  this  truth  flagrant  proof  has  been  furnished  in  the 
sudden  and  deplorable  revival  of  all  kinds  of  iniquity  at  the  mo- 
ment, when  the  restraining  influence  of  a  good  ruler  has  been  taken 
away  by  death,  and  a  new  license  has  been  given  to  the  free  in- 
dulgence of  the  native  human  propensities  by  the  succession  of  a 
wicked  prince  to  the  sceptre.  Such  a  prince  has  had  more  in- 
fluence to  corrupt  a  nation  in  a  year,  than  a  virtuous  one  to  amend 
them  during  his  whole  reign.  Manasseh  pulled  down  in  a  day,  what 
Hezekiah  had  been  building  up  through  his  life.  Or,  perhaps,  in 
more  exact  language,  what  virtuous  princes  accomplish  with  such 
vast  labour,  dissolves  of  itself,  under  the  malignant  influence  of 
corruption  universally  experienced;  and  universally  operating, 
whenever  that  corruption  is  freed  from  the  restraints,  imposed  on 
it  by  Virtue  seated  on  a  throne.  Were  the  mind  of  man  originally 
inclined  to  virtue,  this  would  be  impossible. 

2dly,  Those  subjects,  who  have  been  raised  above  the  oppression 
and  ignorance  contended  for,  have  not  been  more  free  than  others 
from  this  depravity. 

If  the  oppression  and  ignorance,  specified,  were  indeed  the 
causes  of  this  corruption ;  then  the  corruption  ought  not  to  be  ex- 
tended to  those  subjects,  who  were  neither  ignorant,  nor  oppressed. 
But  we  do  not  find  these  men,  in  fact,  any  better  than  their  fellow- 
subjects. 

On  the  contrary,  the  more  that  men  have  possessed  the  means  of 
pleasure  and  sin ;  the  more  wealth,  independence,  and  self-control 
they  have  enjoyed;  the  more  corrupt  they  have  usually  been. 
How  often  do  we  see  a  youth,  or  a  poor  man,  by  coming  suddenly 
to  opulence,  and  high  personal  independence,  lose  his  former  so- 
ber, decent  character,  and  become  at  once  grossly  immoral  ?  So 
common  is  this  fact,  as  to  be  proverbially  remarked,  and  to  bp  the 


8ER.  XXXIII.]  REMARKS. 


493 


foundation  of  important  prudential  maxims  concerning  the  manage- 
ment of  our  children.  All  observing  men,  even  of  the  most  ordi- 
nary education,  hold  it  as  a  fundamental  doctrine  of  experience, 
that  it  is  harder  to  bear  prosperity  than  adversity. 

Men  of  science,  learning,  and  extensive  information,  have  in  the 
mean  time,  been  to  a  great  extent  exceedingly  corrupt  and  wicked 
incomparably  more  so  in  degree,  than  the  ignorant ;  and  propor- 
tionally as  much  so  in  the  number  of  instances.  The  ancient  phi 
losophers,  the  most  learned  and  intelligent  men  of  the  Heathen 
world,  were  very  generally  gross  examples  of  sin.  Infidel  philo- 
sophers in  modern  times  have,  in  this  respect,  certainly  not  fallen 
behind  them.  Of  the  former  of  these  assertions  Cicero,  Plutarch,  Lu- 
cian,  Seneca,  and  Diogenes  Laertius,  themselves  philosophers,  are 
ample  and  unimpeachable  witnesses;  of  the  latter,  the  writings, 
and  lives,  of  the  philosophers  themselves.  The  truth  is,  as  any 
man,  who  knows  any  thing  of  the  subject,  readily  discerns;  know- 
ledge is  a  thing,  entirely  distinct  from  virtue,  not  necessarily  con- 
nected with  it,  and,  without  virtue,  is  but  too  often  the  means  of 
ingenious,  powerful,  and  dreadful  iniquity.  There  is  not  a  reason, 
furnished  by  experience,  to  induce  a  belief,  that  the  increase  of 
knowledge  is  of  course  the  increase  of  virtue. 

3dly.  In  those  states  of  society,  where  Rulers  have  the  least  influ- 
ence which  is  possible  in  the  present  world,  men  are  not  less  vicious, 
in  proportion  to  their  power  of  being  vinous,  than  they  are,  where 
Rulers  have  the  greatest  influence. 

For  complete  proof  of  this  assertion  I  appeal  to  the  state  of  the 
aboriginal  Americans.  In  the  state  of  society  existing  among  these 
people,  men  are  as  independent,  and  as  little  influenced  by  power, 
authority,  and  governmental  example,  as  men,  living  together,  can 
be.  Here,  neither  kings,  nor  nobles,  nor  priests,  have  any  other 
xveignt,  or  control,  than  that,  which  springs  of  course  from  the 
mere  gathering  together  of  human  beings.  Yet  no  man,  who 
knows  any  thing  of  the  morals  of  these  people,  can  hesitate  to  ac- 
knowledge them  corrupt,  in  a  degree  enormous  and  dreadful. 
Fraud,  falsehood,  lewdness,  drunkenness,  treachery,  malice,  cruel- 
ty, and  murder,  acted  out  in  the  most  deplorable  manner,  are  strong 
and  dreadful  features  of  the  whole  savage  character.  Here,  then, 
the  vice  exists  anterior  to  artificial  society,  and  in  the  state,  nearest 
to  that,  which  is  called  "  The  State  of  Nature.'1''  What  is  true  of 
the  American  savages  is  true  of  all  others  ;  and  universally  furnishes 
undeniable  proof  of  fearful  depravity,  originally  inherent  in  Man, 
and  wholly  independent  of  the  causes  alleged  in  this  objection. 

4thly.   Republics  have  been  equally  corrupt  with  monarchies. 

In  Republics  the  influence,  and  the  oppression,  of  Kings  are 
unknown.  If,  then,  Republics  have  been  no  less  corrupt  than  mo- 
narchies :  regal  oppression  and  influence  are  falsely  alleged  as  the 
proper  and  original  causes  of  human  depravity  ;  since,  here,  they 
do  not  exist.  In  the  most  absolute  freedom  ever  found  in  Repub- 


494  DEPRAVITY  OF  MAN.  [SER.  XXXIII. 

lies,  wickedness  has  been  as  truly  the  character  of  men,  as  in 
kingdoms.  This  character,  also,  has  been  equally  depraved  ;  not 
in  all  instances,  I  readily  grant;  but  in  more  than  enough  to  estab- 
lish the  doctrine.  Carthage,  Rome,  Athens,  Sparta,  Venice,  the 
Grison  states,  and  Republican  France,  are  undeniable  examples. 
It  ought  particularly  to  be  remarked,  that  Republics  have  usually 
oppressed  their  provinces  with  more  unfeeling  cruelty,  than  mo- 
narchies. Their  own  freedom,  therefore,  has  not  made  them  at  all 
more  friendly,  but  less  so,  to  the  freedom  and  happiness  of  their 
fellow-men.  The  deplorable  vassalage,  existing  in  our  own  coun- 
try to  an  enormous  extent,  is  a  flagrant  and  melancholy,  although 
it  may  be  thought  an  invidious,  proof  of  this  assertion.  If,  then, 
some  Republics  have  been  distinguished  by  a  higher  degree  of  vir- 
tue, as  has  undoubtedly  been  the  fact;  the  cause  was  not  their 
freedom  ;  for  that  has  universally  existed,  and  operated  ;  but  some- 
thing peculiar  to  themselves. 

5thly.  In  the  Republics,  which  have  been  most  distinguished  for 
•virtue,  Ministers  of  the  Gospel  have  had  the  greatest  influence. 

Switzerland,  Holland,  Massachusetts,  and  Connecticut,  have  long, 
by  general  acknowledgment,  been  placed  among  the  most  virtuous 
Republics.  But,  in  all  these,  Clergymen  have  had  more  influence, 
than  in  any  other.  On  the  contrary,  where  Clergymen  have  had 
little  influence,  there  has  been  comparatively  but  very  little  virtue. 
Of  this  truth  instances  are  numerous,  and  at  hand.  They  are, 
also,  too  clear  to  admit  of  a  doubt.  The  general  voice  of  man- 
kind has  decided  this  point ;  and  from  this  voice  there  can  be  no 
appeal. 

Hence  it  is  evident,  that  the  influence  of  Clergymen  is  so  far 
from  contributing  to  the  corruption  of  Mankind,  upon  the  whole, 
that  it  has  meliorated  their  character  most,  where  it  has  most  pre- 
vailed ;  and  rendered  them  materially  better  than  they  have  been 
elsewhere.  I  speak  here,  it  will  be  observed,  only  of  protestant 
Ministers  of  the  Gospel.  I  know  it  has  been  the  custom  of  Infidels 
to  groupe  them  together  with  Romish  Priests  ;  to  whom  of  all  men 
they  have  been  mo?t  opposed,  and  whom  they,  more  than  any  other 
men,  have  contributed  to  overthrow  ;  and  with  Heathen  Priests; 
with  whom  they  have  nothing  in  common,  except  the  essential  cha- 
racteristics of  men,  and  a  title,  at  times  applied  to  both;  a  mere 
generic  name ;  formed  by  the  same  letters  indeed,  but  meaning,  in 
the  different  applications,  things  as  unlike,  as  folly  and  wisdom, 
holiness  and  sin.  As  well  might  Newton,  Locke,  Butler  and  Boyle, 
be  united  in  a  monstrous  assemblage  with  Spinosa,  Voltaire,  Dide- 
rot, and  Condorcet,  because  they  have  all  been  styled  Philosophers ; 
Alfred  twinned  with  Kouli  Khan,  because  they  have  both  been 
called  kings ;  and  Sydenham  be  coupled  with  an  Indian  Pozvwaw, 
because  they  have  both  been  named  Physicians. 

It  ought  further  to  be  observed,  as  an  universal  truth,  that  in  all 
protestant  countries ;  the  countries,  where  virtue  has  flourished 


SER.  XXXIII]  REMARKS. 

more  than  in  any  other;  the  existence  of  virtue  has  been  exactly 
proportioned  to  the  influence  of  Ministers  of  the  Gospel.  All  real 
virtue  is  the  effect  of  the  Gospel,  crowned  with  the  divine  blessing. 
But  wherever  the  Gospel  has  the  greatest  effects,  its  Ministers  are 
the  most  respected  and  influential ;  for  the  principal  cflicacy  of  the 
Gospel  is  conveyed  through  their  preaching,  candidly  and  kindly 
received.  Scotland  may  be  mentioned  as  a  strong  instance  of  this 
general  truth.  In  that  country,  under  a  regal  government,  and 
amid  the  influence  of  a  powerful  body  of  Nobles,  supposed  by  my 
antagonists  to  be  so  hostile  to  the  existence  of  virtue,  there  has 
perhaps  long  been  less  vice,  and  more  virtue,  than  in  any  European 
country  of  equal  extent.  Yet,  there,  the  influence  of  Clergymen 
has,  in  all  probability,  been  greater  than  in  any  other  protestant 
country. 

Gthly.  In  a  state  of  Anarchy,  virtue  is  uniformly  at  the  lowest  ebb, 
and  vice  most  prevalent  and  dreadful. 

In  a  state  of  anarchy  all  lawful  authority  and  regular  influence, 
both  civil  and  ecclesiastical,  are  extinguished  ;  and  lose,  therefore, 
whatever  efficacy  they  may  be  supposed  to  possess  towards  the 
corruption  of  mankind.  Yet  of  all  situations,  in  which  society  can 
be  placed,  anarchy  is  the  most  pernicious  to  the  morals  of  men. 
Of  this  truth  we  have  proverbial  evidence  in  the  great  practical 
maxim,  That  no  people  can  exist,  for  any  length  of  time,  in  a  state 
of  anarchy.  Of  the  soundness  of  this  important  doctrine,  our  own 
country,  during  the  late  Revolution,  gave  sufficient  proof.  When 
the  restraints  of  Government  and  Religion  were  only  partially  ta- 
ken off,  men  became  vicious  in  a  moment,  to  a  degree,  here  unex- 
ampled. I  myself  have  seen  a  number  of  men,  commonly  sober, 
decent,  moral,  and  orderly,  in  their  deportment,  lose,  upon  joining 
a  mob,  even  the  appearance  of  these  characteristics  ;  and  exhibit 
more  and  grosser  vice  in  a  few  hours,  than  in  many  preceding 
years. 

The  restraints  of  Government  and  Religion  are,  therefore,  so  far 
from  making  men  worse  upon  the  whole,  that  without  them  men 
become  so  profligate,  as  to  render  it  impossible  for  them  even  to 
live  together.  All  this  is  indeed  very  easily  understood.  Govern- 
ment, in  the  great  body  of  cases,  restrains  men  only  from  vice  ;  and 
Religion,  that  is,  the  Religion  of  the  Gospel,  in  every  case.  The 
sanctions  of  Government  are  protection  to  those  who  obey,  and 
punishment  to  those  who  disobey.  The  sanctions  of  Religion  are 
endless  rewards  to  virtue,  and  endless  punishments  to  sin.  That 
these  sanctions  promote  vice  is  a  paradox,  which  I  leave  to  be 
solved  by  others.  He,  who  can  solve  it,  will  prove  in  his  solution, 
that  men  are  disposed  to  be  virtuous  and  vicious  without  motives 
to  either;  and  to  be  virtuous,  only  under  the  influence  of  the  strong- 
est motives  to  vice;  and  vicious,  only  under  the  influence  of  the 
strongest  motives  to  virtue.  The  honour  of  this  discovery  I  shall 
not  dispute  with  any  man,  who  is  willing  to  claim  it  as  his  own. 


49G  DEPRAVITY  OF  MAN.  [SER.  XXXIII. 

The  truth  plainly  is,  and  ever  has  been ;  Mankind,  as  a  body, 
are  uniformly  more  or  less  wicked,  in  proportion  to  the  means, 
which  they  possess,  of  vicious  indulgence  ;  and  to  the  temptations, 
by  which  they  are  surrounded.  Kings,  nobles,  and  all  others  pos- 
sessed of  wealth,  power,  talents,  and  influence,  although  having 
the  same  nature  with  other  men,  are  usually  more  vicious,  because 
these  things  furnish  them  Avith  ampler  means  of  sin.  and  stronger 
temptations.  Mediocrity  of  life,  on  the  contrary,  has  ever  been 
believed  by  wise  men  among  Heathens,  as  well  as  Christians,  io 
be  the  state  most  favourable  to  virtue ;  and  has,  therefore,  prover- 
bially been  styled  the  Golden  Mean.  Agur  has  taught  this  doctrine 
from  the  mouth  of  God.  Experience  and  Common  Sense  have 
given  it  their  fullest  attestation. 

Even  poverty  and  persecution  have  in  many  instances  proved 
favourable  to  morals  and  religion.  The  poverty  of  Sparta  was  a 
prime  source  of  whatever  was  honourable  in  its  character;  and 
Christianity  flourished  amid  the  sufferings  of  its  Martyrs. 

From  these  observations  it  is  evident,  that  the  depravity  of  man 
exists  independently  of  every  state  of  society,  and  is  found  in  every 
situation  in  which  man  is  found ;  that  it  exists.wherever  oppres- 
sion is,  and  wherever  it  is  not;  with,  and  without,  the  authority  or 
influence  of  privileged  men ;  in  the  independent  savage,  and  the 
abject  slave  of  Asiatic  despotism;  in  the  wild  Arabian,  and  the 
silken  courtier ;  in  the  prince  who  is  above  all  law,  and  the 
peasant  who  is  subjected  to  every  law.  The  scheme,  which  I  am 
opposing,  is,  therefore,  a  mere  plaything  of  doubting  Philosophy, 
making  for  hersdf  worlds,  as  children  make  soap-bubbles,  amusing 
herself  less  rationally,  and  hoping  for  their  permanency  with  more 
egregious  credulity. 

II.  It  is  evident  from  these  discourses,  that  the  scheme  of  Human 
Perfectibility  is  without  any  foundation. 

There  are  two  methods,  in  which  this  truth  may  be  satisfactorily 
evinced. 

1st.  From  Fact. 

Mankind  have,  in  every  age,  laboured  with  great  earnestness  to 
perfect  the  human  character.  The  immense  toils  of  education 
have  been  intentionally  directed  to  this  end.  Schools  and  Col- 
leges without  number  have  been  erected;  multitudes  of  wise  and 
industrious  men  have  laboured  through  life;  books  have  been 
written,  laws  have  been  enacted,  and  magistrates  have  been  em- 
ployed, in  an  almost  endless  multitude  ;  for  the  same  great  pur- 
pose. Nay,  God  has  Himself  revealed  his  own  Will ;  requiring 
with  infinite  authority,  instructing  with  infinite  wisdom,  and  urging 
with  infinite  motives,  that  men  should  become  virtuous.  The^Re- 
deemef  of  Mankind  was  born,  lived,  and  died  ;  the  Spirit  of  Grace 
has  descended,  influenced,  and  blessed ;  the  worship  of  God  has 
regularly  been  celebrated  through  a  great  part  of  the  world ;  and 
a  vast  succession  of  wise  and  faithful  ministers  have  spent  life ;  to 


SER.  XXXIII.]  REMARKS. 


497 


accomplish  this  glorious  design.  Yet  how  little  has  been  done ! 
How  few  have  been  seriously  amended  !  What  one  has  been  raised 
to  perfection  ?  Trace  the  history,  search  the  race,  of  Man ;  and 
tell  me,  Where  is  he  to  be  found  ? 

Shall  we  then  believe,  that  the  schemes  of  modern  philosophy 
will  accomplish  what  all  preceding  philosophers,  and  men  much 
wiser  than  philosophers,  what  the  Word  of  God,  the  Redemption 
of  his  Son,  and  the  communications  of  his  Spirit,  have  never  yet 
accomplished  ?  Can  human  perfection  be  the  result  of  a  benevo- 
lence, which,  indeed,  utters  good  words,  but  is  a  total  stranger  to 
good  actions ;  which  is  occupied  in  lamenting,  while  it  should  re- 
lieve ;  which  says  to  the  poor,  the  hungry,  and  the  naked,  Depart 
in  peace  ;  be  ye  warmed,  and  be  ye  jilted:  which  is  exhaled  in  sighs, 
and  emptied  out  in  tears :  which  shrinks  from  the  cottage  of  po- 
verty, and  withdraws  its  icy  hand  from  the  supplications  of  dis- 
tress ;  which  agonizes  over  imagined  sufferers  in  Japan,  but  can 
neither  see,  nor  hear,  real  ones  at  its  own  door :  which  deplores 
the  disastrous  fate  of  profligates  and  villains,  and  arraigns  the  jus- 
tice, which  consigns  them  to  the  gaol  or  the  gibbet ;  but  exults  in 
the  ruin  of  worth,  -the  destruction  of  human  peace,  and  the  con- 
templated devastation  of  a  world  ?  Can  the  perfection  of  man  be 
the  result  of  intelligence,  which  dictates,  as  the  happiest  state  of 
society,  a  community  of  labours ;  in  which  the  idle  would  literally 
do  nothing,  and  the  industrious  nothing  more  than  to  supply  their 
own  absolute  wants:  a  community  of  property ;  in  which  little 
would  be  earned,  much  of  that  little  wasted  on  mere  lust,  and  the 
remainder  lost ;  because  none  would  preserve  what  none  expected 
to  enjoy:  a  community  of  wives ;  in  which  affection  would  cease, 
principle  vanish,  furious  animosity  distract,  and  fierce  revenge  as- 
sassinate ;  and  in  which  children  would  grow  up,  when  they  did  not 
perish  in  infancy,  without  a  known  father,  without  comfortable 
subsistence,  without  education,  without  worth,  without  a  name. 
When  Men  become  immortal  by  medicine  and  moral  energy,  ac- 
cording to  the  dreams  of  the  same  philosophy,  they  may  perhaps 
become  perfect  by  the  proposed  schemes  of  its  discipline. 

To  such  persons,  as  insist,  that  the  melioration  suggested  has 
failed,  because  the  means  used  were  imperfectly  fitted  to  accom- 
plish the  end;  I  answer:  If  the  end  were  possible;'  it  is  reason- 
able to  believe,  that  amid  so  great  a  variety,  extent,  and  continu- 
ance, of  these  means,  directed  to  this  end  by  the  highest  human, 
wisdom,  some  one  system  would  have  succeeded.  As  these  have 
all  failed ;  it  cannot  be  rationally  doubted,  that  all  others  will  fail. 
Those,  particularly,  which  are  now  offered  as  substitutes,  promise 
not  even  the  remotest  degree  of  success ;  and  are,  on  the  other 
hand,  fraught  with  the  most  portentous  threatenings  of  absolute 
ruin.  To  these  things  I  will  add,  that  the  authors  of  them,  on 
whom  their  efficacy  ought  first  to  be  proved,  are  farther  removed 
from  virtue,  than  mankind  in  general.  Until  their  own  character 

VOL.  J.  63 


498  DEPRAVITY  OF  MAN  [SER.  XXXIII. 

therefore,  is  materially  changed  for  the  better,  they  may  be  unan- 
swerably addressed  with  the  forcible  Jewish  proverb,  Physician, 
heal  thyself. 

2dly.  It  is  also  clearly  evinced  by  the  nature  of  the  case. 

The  depravity  of  Man  is  a  part  of  his  constitution,  of  his  nature, 
of  himself.  To  perfect  his  character  it  would  be  necessary  to 
change  him  into  a  new  creature ;  and  separate  a  part  of  that,  which 
makes  him  what  he  is:  viz.  his  moral  character.  It  would  be 
equally  rational  to  say,  that  Man  in  the  present  world  can  become 
a  flying  creature,  as  that  he  can  become  a  perfect  creature.  If  he 
can  be  turned  into  a  Bird,  he  may  also,  perhaps,  be  changed  into 
an  Angel.  All  that  has  been  hitherto  clone,  and  therefore  all  that 
will  hereafter  be  done,  is  to  confine  one  class  of  his  desires,  viz. 
those  which  are  sinful  by  their  excess,  within  juster  bounds ;  and  to 
prevent  in  some  measure  the  risings  of  the  other,  viz.  those  which 
are  sinful  in  their  nature.  Until  more  than  this  shall  be  effected, 
the  world  will  be  equally,  and  justly,  astonished  at  the  folly,  which 
could  persuade  Godwin,  that  a  plough  could  be  made  to  move 
through  a  field  of  itself,  and  that  man  could  be  rendered  perfect  by 
his  scheme  of  discipline. 

III.  From  these  discourses  it  is  evident,  that  the  fundamental 
principle  of  moral  and  political  science,  so  far  as  man  is  concerned, 
is  his  Depravity. 

It  will  not  be  questioned,  that  virtuous  and  depraved  beings  differ 
from  each  other  radically ;  nor  that  the  science  of  the  one  must  of 
course  differ  in  its  fundamental  principles  from  the  science  of  the 
other.  A  philosopher  might,  if  possessed  of  competent  knowledge, 
describe  exactly  the  character  of  an  Angel ;  and  yet  scarcely  say 
any  thing,  except  what  pertains  to  a  moral  being  as  such,  which 
would  be  at  all  applicable  to  the  character  of  man.  A  Book,  dis- 
playing the  whole  nature  and  conduct  of  our  first  parents,  in  Para- 
dise, would  contain  scarcely  any  thing,  descriptive  of  their  apos- 
tate descendants.  But  all  science  of  this  nature  is  founded  in  facts ; 
and  is  formed  of  facts,  and  the  relations  which  spring  from  them. 
The  first  great  fact  in  the  science  of  Man  is,  that  he  is  a  depraved 
being.  This  is  the  Jirst  and  fundamental  fact,  because  out  of  it 
arise,  and  by  it  are  characterized,  all  his  volitions,  and  all  his  con- 
duct. Hence  every  thing,  pertaining  to  Man,  is  coloured,  and 
qualified,  by  this  part  of  his  moral  nature;  and  no  description  of 
him  can  be  true,  and  no  doctrine  sound,  or  defensible,  ipto  which 
this  consideration  does  not  essentially  enter.  Equally  true  is  it, 
that  no  system  of  regulations  can  be  practically  suited  to  him,  or 
fitted  to  control  his  conduct  with  success,  or  efficacy,  which  is  not 
founded  on  the  same  principle. 

From  these  observations  it  is  evident,  that  much  of  what  is 
published,  and  received,  as  moral  and  political  science,  is  only 
science  falsely  so  called.  It  considers  man  as  originally  a  virtuous 
being  ;  accidentally,  and  in  some  small  degrees,  warped  from  the 


SER.  XXXII1.J  REMARKS. 


499 


path  of  rectitude,  and  always  ready  to  return  to  it  again  ;  deceived, 
and  abused,  by  insidious  and  peculiarly  corrupted  individuals ; 
but,  left  to  himself,  designing  nothing  beside  what  is  good,  and  ut- 
tering nothing  but  what  is  true.  This  indeed  is  a  character  de- 
voutly to  be  wished;  but  the  picture  is  without  an  original;  in  the 
language  of  painters,  a  mere  "  fancy-piece :"  and  it  would  be  as 
easy  to  find  the  human  character  in  a  Gryphon  of  Ariosto,  or  the 
sylphs,  gnomes,  and  nymphs,  of  Rosicrucius,  as  in  a  library  filled 
with  this  species  of  philosophy. 

Were  these  systems  to  terminate  in  speculation  only,  their  au- 
thors might  be  permitted  to  dream  on  without  disturbance.  But 
unhappily  their  doctrines  are  made  the  foundation,  and  directory, 
of  personal  conduct,  and  public  administration.  Rules  of  private 
life,  municipal  laws,  and  other  governmental  regulations,  are  drawn 
from  these  pleasing,  but  merely  hypothetical  doctrines  ;  and  are 
intended,  and  expected,  actually  to  control  men,  and  their  affairs, 
so  as  to  effectuate  good  order,  peace,  and  prosperity.  Here  the 
influence  of  systems,  which  proceed  according  to  this  scheme,  be- 
comes eminently  dangerous,  malignant,  and  fatal.  All  the  mea- 
sures, founded  on  them,  are  fitted  for  the  inhabitants  of  some  other 
planet,  or  the  natives  of  fairy  land,  or  the  forms  which  haunt  the 
dreams  of  a  distempered  fancy,  with  an  incomparably  belter  adapt- 
ation, than  for  men.  Of  course,  they  can  never  become  practical, 
or  useful,  to  such  beings,  as  really  exist  in  this  world  ;  impatient 
even  of  necessary  restraints  ;  selfish  ;  covetous  ;  proud  ;  envious  ; 
wrathful;  revengeful;  lewd;  forgetful  of  God ;  and  hostile  to  each 
other.  Open  your  eyes  on  the  beings  around  you  :  cast  them  back 
on  the  annals  of  history:  turn  thern  inward  upon  yourselves  :  and 
you  will  find  ample  and  overwhelming  proof  of  the  truth  of  these 
observations. 

On  this  fundamental  folly  were  founded  all  those  vain,  empty, 
miserable  systems  of  policy,  which,  in  a  portentous  succession, 
deluged  Republican  France  in  misery  and  ruin.  In  the  treatises, 
laws,  and  measures,  brought  into  being  in  that  nation,  during  its 
late  wonderful  struggle  to  become  free,  the  people  were  uniformly 
declared  to  be  good;  honest;  virtuous;  influenced  only  by  the 
purest  motives  ;  and  aiming  only  at  the  best  ends.  These  very 
people,  at  the  same  time,  were  employed  in  little  else,  except  un- 
ceasing plunder,  uniform  treachery,  the  violation  of  all  laws,  the 
utterance  of  all  falsehood,  the  murder  of  their  King,  Nobles,  and 
Clergy,  and  the  boundless  butchery  of  each  other.  In  a  state  of 
immorality,  in  a  prostration  of  all  principle,  at  which  even  this  sin- 
ful world  stood  aghast,  this  despicable  flattery  was  continually  re- 
iterated ;  and  the  miserable  objects  of  it  very  naturally  concluded, 
that,  as  they  were  praised  while  they  were  doing  these  things,  they 
were  praised  for  doing  them.  Of  course  they  were  fixed  in  this 
conduct  beyond  recalC  Every  malignant  passion  was  let  loose, 
the  reins  were  thrown  upon  the  neck  of  every  sordid  appetite ;  the 


500  DEPRAVITY  OF  MAN.  [SER.  XXX11I. 

people  became  a  collection  of  wild  beasts,  and  the  country  a  den 
of  ravage  and  slaughter.  In  this  situation,  nothing  could  restrain 
them,  but  force.  The  wretches,  who  by  their  songs  and  incanta- 
tions had  called  up  the  fiends  of  mischief,  could  not  lay  them  ;  but 
became,  in  an  enormous  and  horrid  succession,  victims  of  their 
own  spells ;  and  were  offered  up,  by  hundreds,  to  the  sanguinary 
Moloch,  which  they  had  so  absurdly  and  wickedly  idolized. 

Sound  and  true  policy  will  always  consider  Man  as  he  is  ;  and 
treat  him  accordingly.  Its  measures  will  be  universally  calculated 
for  depraved  beings  ;  and  it  will,  therefore,  never  hesitate  to  estab- 
lish every  necessary  restraint.  Whatever  is  good  in  man  it  will  re- 
gard as  the  result  of  wise,  careful,  efficacious  discipline,  realized 
and  blessed  by  God.  Such  discipline,  therefore,  it  will  regularly 
establish,  protect,  and  encourage.  Honest,  well  disposed,  and  or- 
derly citizens  it  will  protect;  the  violation  of  private  rights,  and 
the  disturbers  of  public  peace,  it  will  punish.  Nor  will  its  retraints 
and  punishments  stop,  until  they  have  gained  in  some  good  measure 
their  end. 

IV.  From  these  discourses  it  is  evident,  that  the  Redemption  of 
Christ  was  absolutely  necessary  to  mankind. 

If  Man  is  a  depraved  creature,  it  is  plainly  impossible,  that  he 
should  be  justified  by  the  Law  of  God.  When  he  comes  before 
his  Maker,  to  be  judged  according  to  his  works,  he  must  be  declared 
to  have  done  evil,  because  he  has  in  fact  done  it.  The  Law  has 
declared,  that  the  soul  which  sinneth  shall  die  :  by  the  Law  there- 
fore he  must  die  -,  because  he  has  sinned.  Of  course,  God  cannot 
pronounce  him  just,  or  acquit  him  of  guilt ;  because  he  is  guilty. 
Under  mere  law,  the  only  situation,  in  which  he  can  be,  independ- 
ently of  the  Redemption  of  Christ,  he  can  never  be  justified,  nor 
rewarded ;  but  must  be  condemned,  and  punished.  In  this  situa- 
tion, an  Atonement  for  his  sins,  such  as  God  with  propriety  can  and 
will  accept,  is  just  as  necessary  for  Man,  as  his  salvation.  No  be- 
ing in  the  Universe  could,  so  far  as  we  are  able  to  discern,  render 
this  atonement,  except  Christ.  All  other  beings  are,  in  the  nature 
of  things,  under  every  possible  obligation  to  render  to  God  all  the 
services  in  their  power,  as  their  own  proper  obedience ;  an  obe- 
dience indispensably  necessary  for  their  own  justification.  A  su- 
pererogatory service  does  not  appear  to  be  possible  for  any  created 
being  ;  as  there  is  no  service,  which  he  can  render  to  God,  which 
is  not  his  indispensable  duty.  Thus,  so  far  as  we  are  able  to  dis- 
cern, the  Atonement  of  Christ  is  absolutely  necessary  for  the  hu- 
man race ;  and  without  it  we  can  conceive  of  no  possible  way  of 
salvation. 

V.  The  same  doc.trine  equally  teaches  the  absolute  necessity  of  Re- 
generation to  mankind. 

That  without  Holiness  no  man  shall  see  the  Lord,  is  a  doctrine  so 
evidently  rational,  and  just,  that  it  cannot  but  be  believed  by  every 
sober  man ;  even  independently  of  the  express  declaration  of  the 


SER.  XXXI II.]  REMARKS.  50l 

Scriptures.  But  without  Regeneration  Man  is  only  unholy ;  and 
can,  therefore,  never  see  the  Lord.  The  first  great  effect  of  the 
Redemption  of  Christ,  is  to  render  it  possible  for  man  to  become 
holy,  in  order  to  his  justification,  and  acceptance.  Had  the  dis- 
pensation stopped  here ;  Man  would  still  have  been  lost.  The 
next  step  in  this  wonderful  procedure  is  the  Renovation  of  man ; 
or  that  implantation  of  holiness  in  his  heart,  styled  in  the  Scriptures, 
Regeneration,  or  the  New  Birth.  From  the  commencement  of  this 
great  change  in  his  character  he  becomes  the  subject  of  evangel- 
ical holiness ;  of  real  piety,  real  benevolence,  real  self-government; 
or,  generally,  of  real  obedience  to  God.  All  his  obedience,  how- 
ever, is  imperfect ;  and  could  not  be  accepted,  but  for  the  sake  of 
Christ.  His  mediation,  his  righteousness,  is  the  sweet  incense  which 

£erfumes  every  offering  and  act  of  man,  and  renders  it  acceptable 
efore  that  pure  and  awful  Being,  in  whose  sight  the  Heavens  them- 
selves are  not  clean.  But,  though  imperfectly  holy,  man,  when 
renewed,  is  really  holy.  There  is  some  good  thing  found  in  him 
towards  the  Lord  God  of  Isreal.  This,  as  a  seed  of  inestimable 
worth,  is  seen  by  the  All-searching  Eye  to  promise  a  future  and 
eternal  production  of  fruits,  invaluable  in  their  nature,  and  endless 
in  their  multitude. 

VI.  With  equal  evidence  we  are  here  taught   the  necessity  of  the 
Mission  of  the  Holy  Spirit. 

The  Holy  Spirit  is  the  only  author  of  the  Regeneration  of  Man. 
That  which  is  born  of  the  flesh  is  flesh  ;  that  which  is  born  of  the  Spirit 
is  spirit.  Except  a  man  be  born  of  the  Spirit  he  cannot  see  the  king' 
dom  of  God.  Not  by  works  of  righteousness  which  ice  have  done, 
but  according  to  his  own  mercy,  he  saved  us,  by  the  washing  of  regen- 
eration, and  the  renewing  of  the  Holy  Ghost.  As  therefore,  Regen- 
eration is  absolutely  necessary  to  Man  ;  and  as  Man  is  renewed 
only  by  the  Holy  Spirit  •,  so  the  Mission  of  the  Spirit  is  as  necessary 
to  Man,  as  his  Regeneration  ;  and  both  are  no  less  necessary,  than 
his  eternal  life. 

On  these  three  great  Evangelical  doctrines  I  have  here  descanted 
very  briefly,  because  they  will  hereafter  be  primary  subjects  of 
investigation.  They  have  been  now  mentioned,  chiefly  to  show 
their  connexion  with  the  doctrine  of  human  depravity,  and  the 
manner,  in  which  they  necessarily  arise  out  of  this  part  of  the  scrip- 
tural scheme. 

VII.  The  same  considerations  also  teach  us  the  manner,  in  which 
a  Preacher  ought  to  address  Mankind. 

Every  congregation  will  be  regarded  by  a  Minister  of  Christ,  who 
discerns  this  doctrine  to  be,  what  it  plainly  is,  a  leading  doctrine 
of  the  Scriptures,  as  a  collection  of  depraved,  guilty  beings,  ex- 
posed to  endless  punishment  for  their  sins.  On  this  basis  will  all 
his  sermons  be  founded  ;  and  to  this  point  will  they  all  refer.  He 
will  exhort  them  to  repent ;  because  they  are  sinners,  and  there- 
fore need  repentance.  He  will  exhort  them  to  believe  in  Christ : 


502  DEPRAVITY  OF  MAN.  [SER.  XXXIII 

because  they  cannot  save  themselves ;  and  because  He  can,  and  if 
they  believe  in  him,  will  save  them.  He  will  teach  them  to  seek 
for  pardon  of  God;  because  they  are  sinners,  and  must  either  be 
pardoned,  or  lost :  to  rely  on  the  grace  of  God  for  their  justification ; 
because  they  have  no  merit  of  their  own  ;  and,  if  they  depend  on 
their  own  righteousness,  cannot  be  saved:  and  to  feel  the  necessity 
ofsanctification;  because,  without  holiness  no  man  shall  see  the  Lord; 
and  because,  without  the  sanctification  of  the  Spirit  of  Grace  no 
man  can  become  holy. 

The  terrors  of  the  Law  he  will  set  before  his  hearers  in  their  own 
awful  light ;  because  by  these,  and  by  nothing  but  these,  such  be- 
ings can  ordinarily  be  persuaded.  The  Gospel  he  will  declare  to  be 
Glad  Tidings  of  great  joy ;  because  it  is  the  news  of  forgiveness, 
justification,  and  everlasting  life,  to  sinners,  who  would  otherwise 
perish.  Mercy  he  will  unfold  as  the  peculiar  glory  of  God  in  the 
highest,  and  as  eminently  displayed,  when  peace  and  good-will  are 
published  to  mankind.  The  distinguishing  excellence  of  the  Re- 
deemer he  will  explain  to  be,  is  willingness  to  seek,  and  save,  that 
which  was  lost.  The  duty  of  Christians,  now  become  peculiarly 
their  duty,  he  will  teach  to  consist  in  denying  all  ungodliness  and 
worldly  lusts,  and  living  soberly,  righteously,  and  godly,  in  the 
world.  Thus,  whether  GOD  or  Man,  the  Law  or  the  Gospel,  Hea- 
ven or  Hell,  morality  or  piety,  are  the  themes  of  his  preaching ; 
he  will  make  the  corruption  of  the  human  heart  the  foundation,  on 
which  all  will  be  built  ;  the  great  point,  to  which  all  will  be  con- 
tinually referred. 

These  are  subjects  of  preaching,  which  cannot  fail  to  interest 
the  Preacher,  who  really  believes  them  ;  or  the  hearers,  who  listen 
to  them  with  serious  attention.  They  state  to  Man,  they  bring  to 
full  view,  they  carry  home  to  the  heart,  his  real  condition,  and  only 
hope.  He  sees,  if  not  prevented  by  sottish  sloth,  or  criminal  pre- 
judice, that  the  whole  is  the  truth  of  God  ;  truth  infinitely  impor- 
tant to  himself;  commending  itself  to  his  conscience;  explaining 
his  danger;  disclosing  the  only  way  of  escape  ;  unfolding  deliver- 
ance from  hell ;  and  pointing  out  the  path  to  heaven.  The  preach- 
er, who  utters  these  things,  is  readily  believed  to  have  a  real  mean- 
ing, when  he  speaks  of  the  solemnity  and  importance  of  Religion, 
and  presses  upon  his  hearers  the  necessity  of  embracing  it.  They 
clearly  discern,  that  there  is  something,  which  they  easily  compre- 
hend, to  be  done  by  them ;  and  a  momentous  reason,  why  it  should 
be  done  :  that  a  change  real,  great,  and  indispensable,  is  to  be  ac- 
complished in  their  character ;  and  that,  unless  it  is  accomplished, 
they  must  perish.  Christianity  hence  assumes  a  solemnity,  which 
can  be  derived  from  no  other  considerations,  and  accords  with  no 
other  scheme. 

The  Preacher,  who  regards  man  as  originally  virtuous,  can  nei- 
ther explain  to  him  his  guilt  or  his  danger ;  show  him  the  necessity 
of  Christ's  mediation,  or  the  importance  of  an  interest  in  it ;  ex- 


SER.  XXXIII.]  REMARKS. 


503 


plain  to  him  the  value  of  Faith,  or  the  use  of  Repentance ;  nor  ex- 
hort him  to  fly  to  the  Mercy  of  God  for  forgiveness,  or  sanctifica- 
tion.  He  urges,  therefore,  a  Religion,  in  which  both  his  hearers 
and  himself  rind  little  interest.  His  addresses  to  them  are  natural- 
ly made  up  of  cold,  common  place  morality  ;  such  as  Plato  taught 
long  since,  and  taught  much  better  ;  or  at  least  with  greater  force. 
They  of  course  become  dull  and  lifeless ;  unfrequent  visiters  to  the 
house  of  God ;  and,  when  there,  are  rarely  of  that  number,  who 
have  ears  to  hear. 

VIII.  In  the  same  manner  are  all  men  taught  how  they  ought  to 
regard  themselves  in  their  religious  concerns. 

The  question,  What  will  become  of  me  hereafter?  is  of  infinite 
moment  to  every  child  of  Adam ;  and  is  to  be  always  determined 
by  the  true  answer  to  another  :  Am  I  virtuous,  or  sinful  ? 

The  man  who  commences  his  moral  course  with  a  full  conviction 
of  his  guilt,  his  exposure  to  the  wrath  of  God,  and  his  danger  of 
final  condemnation,  will,  if  he  goes  on,  direct  his  feet  into  a  path, 
widely  distant  from  that,  which  is  pursued  by  men,  directed  by  the 
contrary  doctrines.  To  such  a  man  all  the  accounts  given  in  the 
Scriptures,  and  in  religious  discourses  built  on  the  Scriptures,  con- 
cerning human  guilt  and  danger,  will  be  true  and  important.  The 
tidings  of  Redemption  will  be  to  him  tidings  of  great  joy  ;  because 
they  are  directed  to  such  a  creature  as  himself.  Christ  to  him  will 
be  infinitely  precious;  because  he  is  the  Saviour  of  sinners.  The 
renewing  power  and  goodness  of  the  Spirit  of  Grace  will  appear 
to  him  unspeakably  necessary  and  desirable  ;  because,  without  this 
divine  energy,  exerted  on  his  heart,  he  will  be  a  sinner  for  ever. 
To  the  atonement  of  Christ  he  will  fly  for  refuge ;  because  he  can- 
not make  an  atonement  for  himself.  To  the  purifying  influence 
of  the  Divine  Spirit  he  will  look  for  his  preservation  in  holiness, 
and  his  safe  arrival  in  the  kingdom  of  life;  because  he  will  know, 
that  he  cannot  preserve,  nor  conduct  himself  to  that  kingdom. 

As  a  sinner,  he  will  feel  himself  guilty,  condemned,  and  ruined ; 
but,  as  an  object  of  the  divine  mercy,  he  will  see  glorious  hopes 
dawning  upon  him  from  Heaven.  Separated  from  Christ,  he  will 
feel  that  he  can  do  nothing  effectual  toward  his  salvation ;  but  as 
a  candidate  for  Heaven  by  Faith,  Repentance,  and  Holiness,  he 
will  discern,  that  all  things  may  be  done  for  him  by  the  Spirit  of 
God.  Left  to  himself,  he  will  perceive,  that  he  must  die  for  ever ; 
but  that  in  Christ  he  may  for  ever  live. 

With  these  views,  all  his  self-examination,  prayers,  praises, 
hopes,  resolutions,  and  efforts,  will  take  their  peculiar  character 
from  the  great  truth,  that  he  is  a  depraved,  ruined  creature.  His 
whole  life,  therefore,  will  be  the  life  of  a  believing,  penitent,  and 
returning  sinner,  owing  infinite  blessings  to  the  mere  grace  of  God; 
and  he  will  find  more  to  animate  his  love,  faithfulness,  and  grati 
tude,  than  an  Angel  with  the  same  powers  could  feel ;  because  he 


504  DEPRAVITY  OF  MAN.  [SER  XXXI1L 

is  a  forgiven  and  restored  creature ;  forgiven  an  immense  debt, 
and  restored  to  holiness  and  endless  life. 

But  if  a  sinner  feels  himself  to  be  originally  virtuous,  he  will 
feebly  realize  his  guilt,  his  danger,  or  his  need  of  a  Saviour.  The 
necessity  of  being  born  again,  of  being  sanctified,  guided,  and 
quickened,  by  the  Spirit  of  God,  he  cannot  know.  Justification 
he  will  regard  as  due  to  him ;  as  the  proper  reward  of  his  merit ; 
and  holiness,  as  his  original  character,  the  native  growth  of  his 
mind.  He  may,  indeed,  admit  it  to  be  imperfect,  and  to  require 
some  additions ;  yet  even  these  he  will  esteem  rather  as  advanta- 
geous than  necessary.  Christ  he  will  consider  rather  as  a  conve- 
nience, as  an  auxiliary  to  him,  than  as  his  Saviour.  His  ultimate 
reliance  will  be  on  himself,  not  on  the  Redeemer.  The  Gospel, 
instead  of  being  the  only  and  most  joyful  news  of  Salvation  to 
sinners,  will  be  considered  by  him  merely  as  a  valuable  book ; 
somewhat  better  than  any  volume  of  philosophy ;  in  which  some  in- 
teresting instructions  may  be  found,  and  some  useful  precepts  are 
given ;  but  which  is  not  indispensable  to  his  eternal  life.  In  a 
word,  according  to  his  predominant  feeling,  both  he,  and  others 
like  him,  might  have  done  very  well  without  the  Gospel  here ;  and, 
with  little  danger  of  failure,  might  have  obtained  salvation  beyond 
the  grave. 


SERMON  XXXIV. 

APOSTATE    MAN    CANNOT    BE    JUSTIFIED    BY    WORKS    OP    LAW. 


ROMANS  iii.  20. — Therefore,  by  the  deeds  of  the  Law  there  shall  no  flesh  be  justified 

in  his  sight. 

IN  several  preceding  discourses  I  have  considered  the  Univer- 
sality and  Degree,  of  human  corruption,  and  its  existence  in  Conse- 
quence of  the  Apostacy  of  Adam;  and  have  also  derived  from  the 
observations,  made  in  them  concerning  these  subjects,  several  In- 
ferences, which  I  supposed  to  be  of  serious  importance  to  Mankind. 
The  next  object  of  inquiry  in  a  System  of  Theology  is  the  Situa- 
tion, in  which  mankind  are  by  means  of  their  corruption.  It  is  im- 
possible for  a  rational  being  to  know,  that  he  has  offended  God, 
and  is  now  the  object  of  his  displeasure,  without  being,  if  he  is  not 
absolutely  stupid,  deeply  alarmed  by  a  sense  of  his  danger  at 
least,  if  not  of  his  guilt. 

All  creatures  are  absolutely  in  the  hands  of  God,  and  must  be 
disposed  of  according  to  his  pleasure.  If  he  wills  it,  they  are 
happy ;  if  he  wills  it,  they  are  miserable.  He  speaks,  and  it  is 
done ;  he  commands,  and  it  stands  fast.  From  his  eye  there  is 
no  concealment;  from  his  hand  there  is  no  escape;  from  his  anger 
there  is  no  refuge.  What,  then,  will  become  of  those,  who  are 
found  guilty  at  the  final  trial ;  who  can  plead  no  excuse  for  their 
sins,  and  offer  no  expiation  for  their  souls  ?  He  is  not  a  man,  as 
we  are,  that  we  should  answer  him  ;  and  that  we  should  come  toge- 
ther in  judgment.  Neither  is  there  any  day^s  man  (any  mediator) 
betwixt  us,  who  might  lay  his  hand  upon  us  both,  and  make  recon- 
ciliation between  us.  When  I  say,  that  there  is  no  day's  man  be- 
tween us  and  him :  you  will  undoubtedly  understand,  that  I  intend 
this  as  our  situation,  while  under  Law,  and  independently  of  the  Re- 
demption of  Christ.  Of  this  situation  it  is  immensely  important  for 
us  to  form  clear  and  just  views.  False  opinions,  here,  may  easily 
be  fatal  to  any  man.  If  he  feels  safe,  while  he  is  really  in  danger; 
as  his  danger,  if  it  exist,  must  be  immensely  great,  and  threaten  his 
whole  well-being ;  his  sense  of  safety  must  of  course  be  ruinous. 
Whatever  is  to  be  done  for  his  future  good  must  be  done  in  this 
world ;  since  he  is  to  be  judged  and  rewarded,  according  to  the 
deeds  done  in  the  body. 

The  text  is  the  close  of  a  long  discourse  concerning  the  deprav- 
ity of  both  Jews  and  Gentiles;  or  in  other  words,  of  all  mankind; 
and  contains  the  great  and  affecting  inference,  drawn  by  St.  Paul 
himself,  or  rather  given  by  the  Spirit  of  God,  from  this  humiliating 
VOL.  I.  64 


506  APOSTATE  MAN  CANNOT  BE  [SER.  XXXIV. 

doctrine.     Therefore  by  the  deeds  of  the  Law  shall  no  flesh  be  justi- 
fied in  his  sight. 

In  order  to  understand  the  import  of  this  interesting  declaration, 
it  is  necessary  to  form  distinct  and  correct  views  of  the  term  justify. 
This  word  is  a  term  of  law;  in  the  judicial  proceedings  of  which  it 
denotes  a  sentence  of  acquittal,  passed  upon  a  person,  who  has  been 
tried  concerning  his  obedience,  or  disobedience.  The  person  tried, 
being  found  to  have  obeyed  the  Law  in  the  manner  required,  is 
declared  by  the  Judge  to  be  guiltless  of  any  disobedience.  In  the 
language  of  the  text,  he  \sjustijied;  that  is,  declared  to  be  just, 
or  blameless,  in  the  sight  of  the  Law.  With  exactly  this  meaning 
the  word  is  here  used  by  St.  Paul. 

There  have  been  frequent  disputes  concerning  the  Law,  here 
specified.  Some  commentators  have  insisted,  that  the  Moral,  some 
that  the  Ceremonial,  and  some  that  the  Whole,  Law,  given  by  Moses, 
is  here  intended.  That  neither  the  Ceremonial,  nor  Political,  Law, 
of  the  Jews  is  here  designed  by  the  Apostle  is,  I  think,  completely 
evident  from  a  bare  consideration  of  the  passage  itself.  The  lan- 
guage is,  that  NO  FLESH  shall  be  justified  by  means  of  the  Law  in- 
tended. It  can  hardly  be  supposed,  that  St.  Paul  meant  to  say 
this  with  reference  to  the  ceremonial  or  political  Law  of  the  Jews  ; 
because,  except  the  Jews  themselves,  none  of  the  human  race  can 
be  either  acquitted,  or  condemned,  or  even  tried  by  those  Laws ; 
since  the  rest  of  mankind  not  only  have  never  known  them,  but 
have,  in  almost  all  instances,  been  absolutely  unable  to  come  to 
any  knowledge  of  them. 

The  truth,  I  apprehend,  is,  that  this  difference  of  opinion  has 
arisen  only  from  the  translation  of  the  Text.  The  words  in  the 
Original  are  AIOTJ,  s%  sgyuv  vofix  x  Stwudid^lfBrou  iraffa.  <tag%  svutiiw  CCUTX. 
Wherefore,  by  works  of  Law  no  flesh,  that  is,  no  man,  shall  be  justi- 
fied in  his  sight,  that  is,  in  the  sight  of  God.  By  works  of  Law  in 
.the  absolute  sense  j  that  is,  no  man  shall  be  justified  by  any  works 
whatever  of  any  Law,  whether  natural  or  revealed. 

The  doctrine,  contained  in  the  Text,  is,  therefore,  That  no  man 
can  be  justified  on  the  ground  of  his  obedience  to  the  Law  of  God. 

This  doctrine  is  so  absolutely  asserted  in  the  Text,  that  a  plain 
man,  in  the  exercise  of  sober  common  sense,  would  naturally  con- 
clude all  attempts  to  prove  it  to  be  misplaced  and  superfluous. 
"  Whom,"  he  would  instinctively  say,  "  shall  we  believe,  if  we  do 
not  believe  God ;  and  what  declaration  of  God  can  be  believed, 
if  this,  so  plain,  so  unambiguous,  is  not  to  be  believed  ?  The  ef- 
forts of  Reason  to  make  it  more  certain,  or  more  evident,  are 
merely  holding  a  rush-light  to  the  Sun."  So  much  has,  however, 
been  written,  and  said,  to  explain  away  even  this  declaration,  and 
to  avoid  the  truth  which  it  contains,  and  the  same  truth,  as  ex- 
pressed in  all  other  similar  passages  of  the  Scriptures,  that,  not- 
withstanding these  decisions  of  common  sense,  it  has  become  really 
necessary  to  examine  this  doctrine,  as  well  as  others.  Nor  is  it 


SER.  XXXIV.]  JUSTIFIED  BY  WORKS  OF  LAW.  507 

only  necessary  to  examine  this  doctrine,  as  contained  in  the  Scrip- 
tures. It  is  also  of  importance  to  consider  the  manner,  in  which  it 
is  regarded  by  Reason  ;  and  to  show,  that  here  as  well  as  else- 
where, notwithstanding  several  objections  suggested  against  the 
doctrine,  Reason  still  entirely  harmonizes  with  Revelation. 

In  pursuance  of  the  scheme,  which  I  have  thus  proposed,  I  ob- 
serve, 

I.  That  the  Law  of  God  demands  perfect  obedience  to  all  its  requi- 
sitions. 

This  is  indeed  true  of  every  law  :  for  it  is  no  more  than  saying, 
that  the  Law  demands  what  it  demands.  Yet  it  is  true,  in  a  pecu- 
liar sense,  of  the  divine  Law.  The  requisitions  of  this  Law  are 
two  :  Thou  shall  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  strength,  and  with  all  thine  under- 
standing ;  and  Thou  shalt  love  thy  neighbour  as  thyself:  that  is, 
Thou  shalt  devote,  with  supreme  affection,  all  thy  powers  to  the  ser- 
vice of  the  Lord  thy  God,  throughout  the  continuance  of  thy  being  ; 
and  thou  shalt  do  unto  others,  who  are  included  under  the  word 
neighbour,  that  is,  all  Intelligent  creatures,  whatsoever  thou  wouldesl, 
that  they  in  the  like  circumstances  should  do  unto  thee  $  and  this  also 
thou  shalt  do  throughout  the  continuance  of  thy  being.  The  pecu- 
liar perfection  of  the  obedience,  here  required,  is  the  universality 
of  it.  No  other  law  requires  the  absolute  consecration  of  all  our 
powers  to  the  obedience  of  its  precepts,  or  extends  its  demands  to 
every  moment  of  our  existence. 

That,  which  is  commonly  called  the  Law  of  Nature,  viz.  that 
part  of  the  Law,  which  is  discoverable  by  unbiassed  Reason,  with- 
out the  aid  of  Revelation,  requires,  that  we  render  continual  rever- 
ence and  gratitude  to  God,  and  that  we  invariably  do  justice,  speak 
truth,  and  show  kindness,  to  our  fellozu-men.  All  these  things  are 
required  by  the  Law  of  Nature,  because  all  men  either  do,  or  may, 
see  them  to  be  certainly  their  duty. 

Without  inquiring  at  this  time,  whether  any  man,  in  a  state  of 
nature,  ever  did  any  one  of  these  duties  in  the  manner  command- 
ed, I  shall  consider  it  as  sufficient  for  the  present  purpose  to  ob- 
serve, that  no  man  ever  performed  them  universally,  as  they  are 
here  enjoined.  No  man,  to  whom  the  law  of  God  was  revealed, 
ever  loved  God,  uniformly,  with  all  the  heart;  or  rendered,  uni- 
formly, to  his  neighbour,  what  he  would  that  his  neighbour,  in  the 
like  circumstances,  should  render  to  him :  neither  did  any  man, 
in  a  state  of  nature,  ever  uninterruptedly  render  to  God,  the  re- 
verence and  gratitude,  or  to  his  neighbour  the  truth,  justice,  and 
kindness,  which  it  required.  Of  this  obedience  every  man  has 
plainly  fallen  short ;  and  very  few  can  be  found,  who  will  not,  in 
this  view  of  the  subject,  confess  themselves  to  be  sinners. 

II.  The  only  condition  of  Justification,  known  by  Law,  is  complete 
obedience  to  its  precepts. 

The  language  of  the  divine  Law,  generally  resembling  that  of 


508  APOSTATE  MAN  CANNOT  BE  [SER.  XXXIV. 

every  other,  is,  Do  these  things,  and  thou  shall  live  ;  and  Cursed  is 
every  one,  that  continueth  not  in  all  things,  written  in  the  book  of 
the  Law,  to  do  them.  The  soul  that  sinneth  shall  die  ;  for  not  the 
hearers  of  the  Law  are  just  before  God,  but  the  doers  of  the  Lai» 
shall  be  justified. 

This  condition  of  justification  is  inherent  in  the  very  nature  of 
Law.  The  Law  of  God,  for  example,  requires  certain  things  of 
Mankind ;  and  promises,  that  those,  who  do  them,  shall  be  re- 
warded. But  the  reward  is  promised  to  no  others.  On  the  con- 
trary, those,  who  do  them  not,  it  declares,  shall  be  punished.  The 
former  it  pronounces  just,  or  guiltless  ;  the  latter  it  pronounces 
guilty.  Obedience  and  disobedience  are  plainly  the  only  condi- 
tions, by  which  creatures,  subject  to  this  Law,  can  be  justified, 
condemned,  or  even  tried.  The  same  things,  substantially,  are 
true  of  every  other  Law.  It  is  presumed,  no  Law  was  ever  pro- 
mulged  by  any  authority  whatever,  which  specified  any  other  con- 
dition. 

III.  It  is  impossible  for  mankind,  or  any  other  rational  beings,  to 
do  more  than  the  Law  of  God  requires. 

This  Law  requires,  that  we  love  him  with  all  the  heart,  and 
soul,  and  mind,  and  strength.  Higher  love,  than  this,  cannot  pos- 
sibly be  rendered  by  any  creature.  It  requires,  that  we  love  him 
thus  at  all  times.  There  is  no  time,  therefore,  in  which  such  love 
is  not  our  duty.  Supererogatory  love,  or  obedience,  of  course 
cannot  possibly  be  rendered  by  man.  Hence,  if  Man  ever  fails  of 
obeying,  he  cannot  atone  for  the  sin  by  any  future  obedience ;  be- 
cause all  his  future  obedience  is  demanded  for  the  time  being.  If, 
then,  he  is  ever  guilty  of  disobedience,  his  future  obedience,  how- 
ever perfect,  cannot  contribute  at  all  to  his  justification. 

But  all  men  have  disobeyed;  nay,  all  are  disobedient  every 
day,  and  every  hour ;  and  never  render  complete  obedience,  even 
in  a  single  instance.  No  man,  therefore,  is  justified,  even  for  the 
time  being. 

IV.  The  authority  of  the  Law  is  great  in  proportion  to  its  impor- 
tance to  the  Universe,  and  to  the  greatness  and  dignity  of  the  Law- 
giver. 

The  Law  of  God  is  the  foundation  of  his  Government ;  and  of 
the  happiness,  which  it  confers  on  his  Intelligent  creatures  ;  a 
happiness  partly  attendant  on  the  obedience,  in  its  very  nature, 
and  partly  its  reward  from  the  Lawgiver.  This  importance  of  the 
Law,  therefore,  cannot  be  measured. 

The  greatness  and  dignity  of  the  Lawgiver  are  infinite. 

That  the  guilt  of  disobedience  bears,  at  least,  a  general  propor- 
tion to  these  things  will  not  be  denied.  Of  course,  it  must  be  very 
great;  much  greater  than  we  can  comprehend.  Particularly,  it  is 
incalculably  greater,  than  if  committed  merely  against  human  laws, 
so  inferior  in  their  importance,  and  their  capacity  of  producing 
happiness ;  or  against  mere  human  Lawgivers,  infinitely  inferior  in 
dignity  and  excellence. 


SER.  XXXIV.]  JUSTIFIED  BY  WORKS  OF  LAW.  509 

The  worth  of  our  services,  at  the  same  time,  is  proportioned  to 
the  worth  of  ourselves,  who  render  them.  The  Law  of  God  re- 
quires the  obedience  of  Archangels,  as  well  as  that  of  Men.  The 
Law  is  the  same ;  but  the  difference  between  the  subjects,  and  the 
services,  in  this  case,  is  inestimable  by  us.  The  services  of  the 
Archangel  are  plainly  of  very  great  worth,  in  a  comparative  view; 
those  of  Man,  of  very  little.  The  difference  evidently  arises  from 
the  difference  of  worth  in  those  who  render  them. 

But  the  lowest  created  being,  as  truly  as  the  highest,  can  sin 
against  any  law,  and  any  Ruler.  His  crimes,  therefore,  can  be 
very  great,  while  his  services  must  of  necessity  be  very  small,  in 
their  importance. 

Hence  it  is  plain,  that,  if  we  could  do  works  of  supererogation, 
or  services  not  required,  we  still  could  make  no  atonement  for  our 
sins.  Our  sins  are  enormous  evils ;  and  our  services  in  a  sense 
nothing. 

V.  The  Law  of  God  threatens  punishment  to  the  first  transgres- 
sion; and,  also,  to  every  succeeding  transgression. 

Cursed  is  every  one,  that  continueth  not  in  all  things,  written  in 
the  book  of  the  Law  to  do  them.  He,  therefore,  who  continues  in  all 
things,  written  in  the  book  of  the  Law,  except  one,  and  does  them 
as  required,  yet  for  the  omission  of  that  one  is  cursed.  The  soul 
that  sinneth  shall  die.  The  soul  that  sinneth  once  ;  that  sinneth  at 
all ;  not  that  sinneth  in  a  long  course,  and  to  a  given  degree,  of 
transgression. 

In  the  day  that  thou  eatest  thereof,  said  God  to  Adam,  thou  shalt 
surely  die.  Adam  ate  the  forbidden  fruit  once,  and  lost  his  im- 
mortality. 

Human  Laws,  also,  are  always  formed  in  the  same  manner. 
The  thief,  the  burglar,  the  murderer,  are  all  punished  by  human 
laws  for  the  first  theft,  burglary,  or  murder.  This  is  indeed  the 
very  nature  of  Law.  It  forbids  whatever  it  forbids,  and  requires 
whatever  it  requires,  under  a  penalty  for  every  transgression. 
The  plea,  that  this  is  the  first  transgression,  though  often  alleged 
as  a  reason  for  tenderness  and  clemency,  was,  it  is  presumed, 
never  proposed  to  a  tribunal  of  justice  as  a  cause  of  exempting  the 
criminal  from  punishment,  or,  perhaps  more  properly,  as  a  proof, 
that  he  did  not  merit  punishment. 

These  considerations  plainly  cut  off  all  hope,  as  well  as  all 
ground,  of  the  justification  of  transgressors  in  the  sight  of  God,  on 
the  score  of  Justice;  and  prove  the  absolute  impossibility  of  jus- 
tification by  works  of  Law.  Still  multitudes  of  mankind,  and 
among  them  no  small  number  of  divines,  have  thought  proper, 
notwithstanding  this  peremptory  and  decisive  language  of  the  Law 
of  God,  to  annex  to  it  a  condition,  upon  which,  in  their  view,  the 
hope  of  acceptance  may  be  rationally  formed.  1  say  a  condition} 
because  I  know  of  but  one  ;  viz.  Repentance.  As  this  has  been 
abundantly  insisted  on,  it  demands  a  particular  consideration. 


510  APOSTATE  MAN  CANNOT  BE  [SER.  XXXIV. 

The  scheme  of  those,  who  urge  this  condition,  is,  so  far  as  my 
information  extends,  the  following :  that,  although  the  Law  of  God 
does  indeed  demand  perfect  obedience  j  yet  from  the  benevolence  of 
God,  it  may  be  fairly  expected,  that,  even  under  this  Law,  every 
sincere  penitent  will  be  accepted. 

On  this  scheme  I  observe, 

1st.   The  Law  itself  makes  no  mention  of  any  such  condition. 

Hence  the  evidence  of  this  scheme,  if  it  exist  at  all,  must  be  ex- 
traneous to  the  Law  itself.  It  cannot  but  be  seen,  that  a  case  of 
this  nature  must  demand  evidence  clearly  decisive  ;  both  because 
it  is  a  case  infinitely  interesting  to  every  child  of  Mam,  and  be- 
cause the  Law  is  perfectly  silent  on  this  subject.  This  circum- 
stance renders  the  scheme  originally  suspected ;  for  we  cannot 
easily  conceive  of  a  reason,  why,  if  acceptance  was  intended  to  be 
granted  according  to  this  scheme,  God  in  publishing  his  Law  should 
observe  an  absolute  silence  concerning  this  condition ;  and  should 
couch  the  Law  in  such  language,  as,  for  aught  we  can  see,  is  di- 
rectly contradictory  to  the  scheme. 

2dly.  Revelation  is  every  where  silent  concerning  this  condition  of 
acceptance. 

That  Revelation  no  where  expressly  annexes  the  final  accept- 
ance of  mankind  to  Repentance  alone  will,  I  suppose,  be  granted. 
I  have  been  able  to  find  no  passage  of  this  nature,  myself;  and, 
so  far  as  I  know,  such  a  passage  has  not,  hitherto,  been  pointed 
out  by  any  one  of  those,  who  adopt  the  scheme.  Whatever  im- 
portance is  annexed  to  Repentance,  it  certainly  cannot  be  said 
with  truth,  that  Faith  in  the  Redeemer  is  not  considered  in  the  Gos- 
pel as  absolutely  necessary  to  the  justification  of  the  penitent.  It 
is  no  where  said,  that  God  may  be  just,  and  yet  the  justifier  of  him, 
who  repenteth.  Until  something  equivalent  to  this  can  be  pointed 
out,  as  expressly  declared  in  the  Gospel,  all  the  evidence  in  favour 
of  this  scheme  must  be  found  in  inference  and  argument. 

3dly.  Revelation  declares  the  contrary  doctrine. 

In  Galatians  iii.  21,  St.  Paul  says,  If  there  had  been  a  law,  which 
could  have  given  life;  verily  righteousness  had  been  by  the  law. 
In  this  passage  it  is  evident  beyond  denial,  that  no  law  exists,  or 
has  ever  existed,  which  could  give  life,  or  furnish  acceptance  and 
consequent  salvation,  to  men.  It  is  further  evident,  also,  that 
Righteousness  is  not  to  Man  by  the  Law ;  or,  more  properly  as  in 
the  original,  by  Law  :  that  is,  by  any  law  whatever.  But  how 
those,  who  are  not  the  subjects  of  righteousness,  that  is  of  moral 
excellence,  or  holiness,  can  see  the  Lord,  or  be  justified  and  saved, 
the  Scriptures  have  no  where  explained. 

In  Galatians  ii.  21,  the  same  Apostle  says,  If  Righteousness  come 
by  the  Law,  then  Christ  is  dead  in  vain  ;  or,  more  accurately  ac- 
cording to  the  Greek,  If  righteousness  exist  by  means  ofLazo,  Christ 
certainly  hath  died  in  vain.  If  righteousness  do  not  exist  by  means 
of  Law,  in  any  sense  whatever ;  then  Man,  as  a  mere  subject  of 


SER.  XXXIV.]  JUSTIFIED  BY  WORKS  OF  LAW.  51 1 

Law,  can  never  be  accepted.  If  righteousness  do  exist  by  means 
of  Law ;  then,  as  God  himself  has  declared,  Christ  died  in  rain.  A 
serious  man  must  find  an  insurmountable  difficulty  in  receiving  any 
doctrine,  which  involves  this  consequence. 

In  Romans  iii.  25,  26,  the  Apostle  says,  Whom  God  hath  set  forth 
to  be  a  propitiation,  through  faith  in  his  blood,  to  declare  his  right- 
eousness for  the  remission  of  sins  that  are  past  through  the  forbear- 
ance of  God ;  To  declare,  I  say,  at  this  time  his  righteousness,  that 
he  might  be  just,  and  the  justifer  of  him  that  believeth  in  Jesus. 
In  this  passage  of  Scripture  it  is  declared,  that  God  set  forth  Jesus 
Christ  to  be  a  Propitiation,  to  declare  his  righteousness  in  the  re- 
mission of  sins,  that  he  might  be  just,  while  justifying  him  that  be- 
lieveth  in  Jesus.  It  is  therefore  certain,  that,  if  he  had  not  set 
forth  Christ  to  be  a  Propitiation,  he  either  would  not  have  justified 
any  of  mankind  ;  or,  if  he  had  done  it,  would  not  have  been  just. 
Of  course,  all  men,  who  are  justified,  are  justified  only  in  conse- 
quence of  this  propitiation,  and  not  by  means  of  Law,  in  any  sense 
whatever. 

It  is  also  evident,  that  Christ  becomes  a  propitiation  to  us  through 
faith  in  his  blood  ;  and  that  those  only  are  justified,  who  believe  in 
Jesus.  In  the  same  manner,  in  Romans  v.  9,  the  Apostle  says, 
Being  justified  through,  or  by  means  of,  his  blood.  It  is  therefore 
certain,  that  those,  who  do  not  believe,  will  not  be  justified  ;  and 
that  none  are  justified  without  the  blood  of  Christ. 

In  Romans  iii.  30,  it  is  said,  One  God,  who  shall  justify  the  cir- 
cumcision by  Faith,  and  the  uncircumcision  through  Faith.  There- 
fore, God  will  justify  neither  circumcision  nor  uncircumcision 
through,  or  by  repentance.  The  prophet  Habbakuk,  Chapter  ii. 
verse  4th,  repeatedly  quoted  by  St.  Paul,  says,  The  just  shall  live 
by  his  Faith  :  More  exactly,  The  just  by  Faith  shall  Irce,  that  is,  He, 
who  by  Faith  is  just,  shall  live.  Therefore  no  other  Avill  live. 

All  these  and  the  like  considerations  have,  however,  been  un- 
satisfactory to  the  abettors  of  this  scheme  ;  not,  as  it  appears  to 
me,  from  any  want  of  explicitness  in  the  declarations  themselves, 
but  from  their  want  of  accordance  with  a  pre-conceived  system  ;  a 
system  derived,  1  am  apprehensive,  more  from  Philosophy,  than 
from  the  Scriptures.  Let  us,  therefore,  examine  the  dictates  of 
Reason  concerning  this  subject ;  and  see,  whether  they  do  not 
plainly,  and  exactly,  harmonize  with  Revelation. 

What,  then,  must  be  the  nature  and  language  of  a  Law,  prescri 
bing  Repentance  as  the  condition  of  acceptance  and  justification. 
Plainly  it  must  be  this  :  He,  who  disobeys  the  Law,  shall  be  pun- 
ished with  death ;  but,  if  he  repents  of  his  disobedience,  he  shall 
not  be  punished.  What  would  be  the  consequences  of  such  a 
Law! 

1st.  All  men,  who  hoped  to  repent,  would  disobey. 

But  from  universal  experience  we  are  assured  beyond  a  doubt, 
that  every  man  would  hope,  that  he  should  at  some  time  or  other 


512  APOSTATE  MAN  CANNOT  BE  [SER.  XXXIV 

repent ;  because  every  man  would  consider  repentance  as  in  his 
power.  The  consequence,  therefore,  is  irresistible,  that  every  man 
would  disobey. 

It  is  equally  evident  also,  that  from  the  love,  and  the  habit,  of 
disobedience,  every  man  would  continue  to  disobey  so  long  as  he 
thought  Repentance  was  in  his  power.  But  disobedience,  pro- 
tracted to  so  late  a  period,  would  become  a  habit  so  strong,  that 
none  would  repent.  Nothing  is  more  self-deceiving  than  a  spirit  of 
procrastination.  We  see  it  in  every  thing ;  and  always  see  it  the 
same.  Such  a  Law,  therefore,  would  frustrate  itself;  and  prove 
a  mere  encouragement  to  disobedience. 

2dly.  The  thing,  punished  by  such  a  law,  would  not  be  Disobe- 
dience, but  Impenitence. 

It  is  undoubtedly  true,  that  every  law  designs  to  punish  that, 
which  it  considers  as  the  transgression  ;  and  that  only.  The  thing 
punished,  whatever  it  is,  is  in  the  view  of  the  law  the  crime  ;  and 
in  that  view  nothing  is  a  crime,  except  that,  which  is  punished. 
But  here  the  law  does  not  threaten  the  punishment  to  disobedience, 
but  to  impenitence.  Impenitence,  therefore,  is  in  the  view  of  such 
a  law  the  only  crime.  Disobedience,  according  to  the  very  lan- 
guage of  the  law,  is  no  crime.  But  nothing  can  be  a  crime,  ex- 
cept that,  which  is  constituted  a  crime  by  the  law.  It  may  be  said, 
that  disobedience,  being  forbidden  by  the  law,  is  for  that  reason  the 
crime.  This  opinion,  however,  is  wholly  a  mistake.  The  law, 
without  a  penalty,  or  with  respect  to  whatever  it  does  not  threaten 
with  a  penalty,  ceases  to  be  a  law  ;  and  become  mere  advice.  Dis- 
obedience to  what  it  thus  prohibits  may  indeed  be  imprudence,  or 
impropriety ;  but  cannot  be  a  crime  in  the  eye  of  such  a  law.  Un- 
doubtedly, if  the  law  regarded  disobedience  as  a  crime,  it  would 
punish  it;  as  every  law  has  done.  As,  therefore,  the  Divine  Law 
according  to  this  scheme  punishes  impenitence  only,  it  regards  im- 
penitence as  the  only  crime. 

But  if  disobedience  be  not  a  crime,  it  cannot  be  repented  of: 
for  repentance  is  a  sorrow  for  crimes,  and  for  them  only.  Repent- 
ance, therefore,  would  by  such  a  law  be  rendered  impossible. 

3dly.  In  the  present  case,  that  of  Man  with  respect  to  his  Maker, 
what  Degree  of  repentance  will  excuse  the  transgressor  from  punish- 
ment  ? 

Must  it  be  a  perfect  repentance  ?  that  is,  entire,  and  followed 
by  no  future  sin  ?  On  this  condition  who  could  be  saved  ?  No 
man  ever  has  repented,  no  man  ever  will  repent,  in  this  manner. 
Shall  the  repentance  be  imperfect ;  a  sorrow  for  sin,  inferior  in  de- 
gree, or  continuance,  to  that,  which  the  nature  of  the  case  actually 
demands  ;  a  sorrow  extending  only  to  a  part  of  the  sins  actually 
committed  ;  a  confession  sincerely  and  cheerfully  made  with  re- 
spect to  some  sins,  and  reluctantly  concerning  the  rest ;  a  renun- 
ciation of  sin,  partial  in  degree,  partial  as  to  the  number  and  kinds 


SER.  XXXIV.]  JUSTIFIED  BY  WORKS  OF  LAW.  513 

of  transgressions,  and  never  aiming  at,  as  well  as  never  accomplish- 
ing, a  thorough  reformation  of  character ! 

The  first  difficulty,  which  attends  this  scheme,  is,  that  it  is  no 
where  found  in  the  Scriptures.  Few  men,  who  believe  the  Scrip, 
tures  to  be  the  Word  of  God,  will  question  the  fact,  that  they  con- 
tain  all  the  terms  of  Salvation.  It  can  hardly  be  supposed,  that, 
when  God  unfolded  his  will  to  mankind  concerning  this  great  sub- 
ject, and  declared  that  he  had  taught  them  all  tilings  pertaining  to 
life  and  to  Godliness,  he  omitted  this,  which  is  altogether  the  prin- 
cipal thing;  the  point  which  they  were  infinitely  concerned  to 
know.  But  there  is  not  a  declaration  of  thi-s  nature  in  the  Scrip- 
tures. At  least  I  have  never  been  able  ^o  find  one  ;  nor  have  I 
ever  seen  one  alleged.  Can  it  be  beloved,  that  this  should  be  the 
main  term,  nay,  the  only  one,  of  car  salvation ;  and  yet  that  it 
should  be  no  where  expressed  in  -i  Revelation  from  God,  profess- 
edly declaring  all  the  terms  of  salvation  ! 

This,  however,  is  far  frorr  being  all.  The  Scriptures  teach  us 
in  a  thousand  forms,  both  pxpressly  and  implicitly,  that  we  have  Re- 
demption through  the  bl»od  of  Christ,  even  the  forgiveness  of  our 
sins.  As  this  is  the  doctrine  of  the  Scriptures,  so  it  is  plainly  their 
only  doctrine.  Indeed,  nothing  is  more  evident  in  the  nature  of  the 
case,  than  that,  if  we  have  Redemption  through  his  blood,  we  have 
it  not  without  his  blood ;  and  therefore  not  by  a  Repentance  of  our 
own. 

Nor  does  Reason  furnish  us  any  additional  light  in  favour  of  this 
scheme.  Reason,  indeed,  finds  itself  at  a  loss  to  conceive  in  what 
manner  even  a  perfect  Repentance  can  cancel  former  iniquities; 
or  how  an  absolute  penitent  can  be  accepted  of  God.  His  sorrow 
for  his  sins  can  in  no  respect  alter  their  nature,  or  lessen  their  de- 
merit; and  his  future  reformation  cannot  at  all  obliterate  the  guilt 
of  his  past  life.  Sorrow  for  sin  is  itself  the  most  unequivocal  ac- 
knowledgment of  guilt.  If,  then,  the  penitent  sees,  and  knows,  him- 
self to  be  guilty ;  God  must  see  it  also.  What,  then,  should  pre- 
vent him  from  expressing  his  views  of  it  in  the  punishment  of  the 


sinner 


If  this  Repentance  is  imperfect;  those  difficulties  are  multiplied, 
and  enhanced.  The  penitent,  in  this  case,  is  still  a  sinner;  and 
does  not  even  perform  the  duty  of  repenting,  in  the  manner,  in 
which  he  is  bound  to  perform  it.  He  also  still  loves  sin  in  some 
degree;  and  still,  occasionally  at  least,  practises  if.  After  he  be- 
comes a  penitent,  therefore,  he  goes  on  through  life,  accumulating 
guilt,  and  meriting  punishment.  Can  any  man  in  these  circum- 
stances rationally  expect  acceptance  with  God  ?  Yet  these  are  the 
best  circumstances,  in  which  Man  is  ever  found. 

It  is  to  no  purpose  to  allege,  that  such  a  man  obeys  the  Law  in 
part.  The  Law  knows  of  no  such  condition,  as  partial  obedience. 
Adam  obeyed  in  part ;  and,  what  no  one  of  his  progeny  has  ever 
done,  obeyed,  for  a  time,  perfectlv.  But  for  the  first  transgression 

VOL.  I.  '65 


514  APOSTATE  MAN  CANNOT  BE  [SER.  XXXIV. 

he  was  condemned  to  death,  just  as  if  he  had  never  obeyed  at  all. 
So  far  as  Law  is  concerned,  God  deals  with  his  descendants  ex- 
actly in  the  same  manner.  Accordingly,  in  Ezekiel  xviii.  24,  he 
says,  But  when  the  righteous  turneth  away  from  his  righteousness, 
and  committeth  iniquity,  all  his  righteousness  that  he  hath  done  shall 
not  be  mentioned.  In  his  trespass  that  he  hath  trespassed,  and  in 
his  sin  that  he  hath  sinned;  in  them  he  shall  die.  He,  therefore, 
who  hath  continued  in  all  things,  written  in  the  book  of  the  Law  to 
do  them,  except  one,  would  still  be  incapable,  according  to  Law,  of 
being  justified.  Should  he  have  repented  of  his  first  transgression ; 
and  should  we,  conti-ary  to  both  Reason  and  Revelation,  allow 
Repentance  to  be  a  real  Around  of  Justification,  generally  consi- 
dered ;  yet,  if  he  should  die  in  .the  commission  of  sin,  or  without 
repentance  of  the  sins  which  he  had  last  committed,  he  must,  ac- 
cording to  this  passage,  die  wV»hout  justification,  and  be  finally 
condemned. 

Thus,  if  I  mistake  not,  it  has  been  Tendered  clearly  certain,  that 
by  deeds  of  Law  no  flesh  shall  be  justified  in  the  sight  of  God. 

REMARKS. 

1st.  From  these  observations  it  is  evident,  ihat  the  atonement  of 
Christ  was  absolutely  necessary  in  order  to  the  salvation  of  Man- 
kind. 

Man  was  originally  placed  under  a  dispensation  of  Law ;  and 
in  consequence  of  perfect  obedience  was  promised  immortal  life  : 
while  to  his  disobedience  was  threatened  eternal  death.  Obedi- 
ence, therefore,  was  the  only  condition  of  his  justification,  and  the 
only  source  of  hope  to  him  beyond  the  grave.  This  Law  was 
perfect,  and  therefore  immutable.  No  part  of  its  demands  or 
threatenings  could  be  changed.  It  was  more  proper,  that  the 
Heavens  and  the  Earth  should  pass  away,  than  that  one  jot,  or  one, 
tittle,  of  the  Law  should  pass  without  an  exact  fulfilment.  The 
Truth  plainly  is,  that  the  Law  is  a  direct  exhibition  of  the  perfect 
character  of  God  ;  and  to  change  it  would  be  to  manifest,  that  his 
character  was  changed  from  its  absolute  perfection.  Such  an 
event  is  evidently  impossible. 

This  perfect  Law,  however,  Man  has  disobeyed.  By  his  dis- 
obedience he  has  lost  the  possibility  of  justification,  and  the  hope 
of  reward;  and  exposed  himself,  without  any  means  of  escape,  or 
safety,  to  the  punishment,  denounced  against  his  transgression. 
Had  hejjeen  left  in  this  situation;  he  must  have  finally  perished. 
In  this  situation  Christ  found  him,  when  he  came  to  seek,  and  to 
save,  that  which  was  lost.  In  this  situation  he  assumed  the  char- 
acter of  a  Mediator  between  God  and  Man ;  and  made  his  soul  an 
offering  for  sin;  a  sacrifice  of  a  sweet  savour,  accepted  of  God  as  a 
satisfactory  expiation  of  human  guilt.  In  this  manner  he  rendered 
it  possible ;  for  before  it  was  impossible  ;  that  Man  should  be  re- 
stored to  the  favour  of  God.  The  honour  of  the  divine  law  was 


SER.  XXXIV.]  JUSTIFIED  BY  WORKS  OF  LAW. 

maintained,  and  even  enhanced.  The  immutability  of  the  love  of 
God  to  holiness,  and  of  the  hatred  of  God  to  sin,  and  the  perfect 
harmony  of  the  divine  government  in  the  condemnation  of  sin,  and 
the  forgiveness  of  sinners,  were  all  illustriously  displayed  to  the 
view  of  the  Universe.  To  forgive  such,  as  should  repent,  and  re- 
turn to  their  duty,  became,  now,  a  dispensation,  devested  of  all  in- 
consistency and  impropriety.  But,  independently  of  this  inter- 
ference of  the  Redeemer,  no  method  appears  to  the  human  eye,  in 
which  the  justification  of  Mankind  could  have  been  accomplished 
without  a  serious  and  inadmissible  change  of  the  Law  and  Govern- 
ment of  God.  Accordingly,  we  are  informed  in  the  Scriptures, 
that  by  his  stripes  only  we  are  healed.  Neither  is  there,  nor,  so  far 
as  we  can  understand,  can  there  be,  salvation  in  any  other :  for 
there  is  no  Name  given  under  heaven  among  men,  whereby  we  must 
be  saved,  but  the  Name  of  Jesus  Christ. 

2dly.  Speculative  Unbelief  prevents  every  hope  of  Salvation. 

By  Speculative  unbelief  I  intend,  first,  the  disbelief  of  Divine 
Revelation,  or  what  is  commonly  called  Infidelity.  Every  Infidel 
not  only  feels,  but  glories  in  feeling,  a  privileged  exemption  from 
what  he  calls  the  superstition  of  the  Gospel :  by  which  he  prima- 
rily intends  the  great  Evangelical  requisitions  of  Repentance  to- 
wards God,  and  Faith  towards  our  Lord  Jesus  Christ.  It  is  super- 
fluous for  me  to  insist,  that  he,  who  believes  not  speculatively  in 
Christ,  cannot  believe  in  him  cordially :  for  nothing  is  plainer,  than 
that  without  the  assent  of  the  understanding  there  can  be  no  yield- 
ing of  the  heart.  The  Infidel  will  very  cheerfully  take  this  labour 
off  my  hands ;  and  boast,  that  he  yields  neither  his  understanding, 
nor  his  heart,  to  the  Redeemer.  Of  course,  he  places  himself  un- 
der mere  Law ;  and  must  therefore  find  justification,  and  conse- 
quent acceptance,  to  him  impossible.  When  I  say  impossible  to 
him,  you  will  undoubtedly  understand  me  to  mean,  that  it  is  impos- 
sible for  him  to  be  justified,  or  accepted,  in  his  present  character,  or 
on  his  avowed  principles.  I  do  not  mean,  that  his  understanding, 
or  his  heart,  cannot  be  changed :  for,  though  I  regard  Infidelity  as 
a  very  dangerous  and  alarming  character,  yet  I  do  not  believe 
every  Infidel  to  be  of  course  a  final  reprobate.  Infidel  have  un- 
doubtedly been  changed  into  Christians;  and  in  some  instances 
have  become  exemplary  Ministers  of  the  Gospel.  Infidels  volun- 
tarily place  themselves  under  mere  law ;  and  reject  with  scorn, 
as  well  as  obstinacy,  an  interest  in  the  blessings  of  Redemption. 
Under  that  Law,  however,  even  after  it  is  narrowed  by  all  his  own 
indefensible  limitations,  the  Infidel  has  still  committed  innumerable 
sins ;  sins,  for  which  he  himself  cannot  atone,  and  for  which  he  will 
not  ask,  nor  even  accept,  the  atonement,  made  by  the  Redeemer. 
By  the  Law  he  chooses  to  be  tried ;  and  by  the  Law  he  cannot 
fail  to  be  condemned.  The  God  of  truth  in  that  day  will  declare, 
that  he  has  sinned ;  and,  according  with  his  own  choice,  must  con- 
sign him  to  perdition.  Such  is  the  situation,  to  which  he  volunta- 


516  APOSTATE  MAN  CANNOT  BE  [SER.  XXXIV. 

rily  reduces  himself,  and  which  he  prefers  to  Christ,  with  all  his 
infinite  blessings. 

Secondly,  Speculative  unbelief  is  the  proper  character  of  multi- 
tudes, who  admit  the  reality  of  divine  Revelation.  Those,  who  in 
modern  language  are  called  Unitarians,  deny  the  Deity ;  and 
therefore  deny,  either  explicitly  or  implicitly,  the  Atonement  of 
the  Saviour.  Dr.  Priestly,  and,  I  presume  all  his  followers,  deny 
the  Atonement  expressly  :  Some  of  the  Socinians  and  Brians  have 
admitted  it ;  but,  I  think,  inconsistently  with  their  commanding 
doctrines.  The  disbelief  of  the  atonement  of  Christ  has  the  same 
practical  influence  with  that  of  the  disbelief  of  his  Mediation  at 
large.  If  he  is  only  a  Prophet,  and  a  Pattern  of  Righteousness  ; 
I  see  not,  that  he  can  be  any  more  a  Saviour  to  mankind,  than 
Moses,  Isaiah,  and  Paul.  He  was  indeed  a  wiser  and  better  man. 
But  it  will  not  be  denied,  that  all  these  men  were  saved  ;  nor  that, 
therefore,  their  righteousness  was  such,  as,  if  we  faithfully  imitate 
it,  would  secure  our  salvation ;  that  is,  according  to  this  Unitarian 
scheme.  Nor  will  it  be  denied  by  any  man,  that  the  instructions 
of  Moses  and  Isaiah  are  such,  as,  if  faithfully  obeyed,  will  insure 
salvation.  Nor  can  it  be  doubted,  that  Paul  has  taught  mankind 
more  of  the  Gospel,  than  Christ  himself  personally  taught.  To 
believe  in  Christ,  therefore,  is  substantially  the  same  thing,  as  to 
believe  in  Paul,  Isaiah,  or  Moses.  Yet,  although  we  are  required 
to  believe  all  these  men,  and  all  other  Prophets  and  Apostles,  as 
being  inspired  by  God ;  we  are  no  where  required  to  believe  in 
them,  or  on  them.  They  are  no  where  styled  the  Saviours,  or 
Redeemers,  of  Mankind.  On  the  contrary,  we  are  expressly  told, 
that  there  is  no  other  Saviour  of  Men,  but  Jesus  Christ ;  and  that 
there  is  Salvation  in  no  other.  There  is,  therefore,  something  in 
Christ,  wholly  different  from  any  thing  in  these  men ;  and  that 
something  constitutes  his  peculiar  and  essential  character,  as  the 
Saviour  of  Mankind.  As  Christ  is  expressly  declared  to  have  been 
the  Propitiation  for  the  sins  of  men,  to  have  made  his  soul  an  offer- 
ing/or sin,  and  to  have  redeemed  us  with  his  blood  $  and  as  we  are 
said  to  have  Redemption,  even  the  forgiveness  of  our  sins,  through 
faith  in  his  blood  ;  it  is  unanswerably  evident,  that  in  this  wonder- 
ful particular  He  differs  totally  from  all  other  persons,  of  whom  we 
have  any  knowledge.  To  disbelieve  his  atonement,  therefore,  is 
to  refuse  belief  in  his  peculiar,  distinguishing,  and  essential  char- 
acter, as  the  Saviour  of  Mankind.  Of  course,  this  scheme  shuts 
out  all  the  benefits  of  Christ's  Redemption  ;  and  places  mankind 
again  under  Law.  But  by  works  of  Law  nojlesh  can  be  justified  ; 
and,  therefore,  by  this  scheme  no  flesh  can  be  saved. 

There  are,  indeed,  Unitarians  of  both  these  classes,  who  ac- 
knowledge the  atonement  of  Christ ;  but  who  yet  in  effect  deny  it, 
by  the  necessary  consequences  of  their  leading  principles.  Con- 
cerning these  men  I  have  no  more  to  say,  at  present,  than  that  the 
hearts  of  some  persons  are  sounder  than  their  heads  ;  and  that,  al- 


SER.  XXXIV.]  JUSTIFIED  BY  WORKS  OF  LAW. 

though  their  leading  principles  by  their  proper  influence  destroy 
the  hopes  of  salvation,  yet,  as  all  errors,  which  are  imbibed,  are 
not  obeyed,  and,  as  among  such  errors  the  leading  principles  of 
men  may,  for  aught  I  know,  be  sometimes  included  ;  I  am  disposed 
to  entertain  better  hopes  concerning  them,  than  I  should  feel  my- 
self authorized  by  these  principles,  considered  by  themselves,  to 
indulge. 

3dly.  Practical  Unbelief,  also,  equally  cuts  ojf  the  hope  of  Sal- 
vation. 

We  become  partakers  of  the  benefits  of  Christ's  Redemption 
only  by  exercising  evangelical,  or  cordial,  faith  in  him,  as  the  Re- 
deemer. It  is  to  no  purpose,  that  we  believe  the  several  records, 
given  us  in  the  Scriptures  concerning  his  incarnation,  life,  preach- 
ing, miracles,  death,  resurrection,  and  exaltation.  It  is  to  no  pur- 
pose, that  we  believe  him  to  be  a  Divine  Person,  the  real  and  all- 
sufficient  Saviour;  able,  willing,  and  faithful,  to  save  unto  the  utter- 
most all  that  will  come  unto  God  by  him.  All  this,  and  all  other, 
speculative  faith  is  to  no  purpose  ;  if  we  stop  here.  It  is  indeed  a 
step  towards  Salvation,  and  a  necessary  step  ;  but  it  is  one  step 
only  ;  and,  if  no  more  be  taken,  we  shall  never  arrive  at  the  end 
of  the  Christian  progress.  In  addition  to  this,  we  must  with  the 
heart  confide  in  Christ,  and  his  Righteousness ;  and  cheerfully  trust 
our  souls  in  his  hands.  This,  the  practical  unbeliever  does  not ; 
and,  so  long  as  he  continues  to  be  of  this  character,  cannot  do. 

Let  every  practical,  as  well  as  every  speculative,  unbeliever, 
then,  remember,  that  by  his  own  choice,  by  his  voluntary  refusal 
to  receive  Christ  as  his  Saviour,  he  cuts  himself  off  from  justifica- 
tion, and  consequently  from  immortal  life.  Every  one  of  these 
men  has  broken  the  Law  of  God,  and  sinned  against  him  in  innu- 
merable instances  of  great  and  dreadful  iniquity.  Every  one  infi- 
nitely needs  forgiveness,  and  salvation.  At  the  bar  of  God,  how 
terrible  will  be  the  remembrance  of  this  voluntary  perdition  ;  this 
suicide  of  the  soul ! 

Repent,  therefore,  every  one  of  you,  and  believe  on  the  name  of 
the  Lord  Jesus  Christ,  for  the  remission  of  your  sins.  Repent  now. 
Behold,  now  is  the  accepted  time  !  behold,  now  is  the  day  of  Salva- 
tion !  If  Repentance,  if  Faith,  be  not  now  your  duty ;  they  can 
never  be.  Now  therefore,  if  you  intend  ever  to  hear  his  voice, 
even  while  it  is  called  to-day,  harden  not  your  hearts.  Boast  not 
yourselves  of  to-morrow  ;  for  you  know  not  what  evils  another  day 
may  bring  forth.  Now  you  are  called  to  repentance,  faith,  and 
holiness ;  and  invited  to  eternal  life.  To-morrow  you  may  be 
summoned  to  the  grave,  and  to  the  judgment.  To-day  you  are 
before  the  mercy-seat,  surrounded  with  blessings,  in  the  presence 
of  a  forgiving  God,  and  at  the  feet  of  a  crucified  Saviour.  To- 
morrow, nay,  this  very  night  your  souls  may  be  required  of  you  ; 
your  probation  ended  ;  your  account  given ;  the  final  sentence 
pronounced  against  you ;  and  your  souls  consigned  to  suffering  and 
sorrow,  which  shall  know  no  end. 


SERMON  XXXV. 

THE  CHRISTIAN  SYSTEM  GROUNDED  ON  THE  RELIGION  OF  NATURE, 
AND  INTRODUCED  BY  CHRIST. 


DIVINITY    OF    CHRIST. PROOF    FROM    THE    NAMES  GIVEN    TO    HIM. 


ROMANS  viii.  3,  4. — For  what  the  Law  could  not  do,  in  that  it  was  weak  through  the 
flesh,  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  con- 
demned Sin  in  the  flesh  ;  That  the  righteousness  of  the  Law  might  be  fulfilled  in 
us,  who  walk  not  after  the  flesh,  but  after  the  Spirit. 

For  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  of  a  sin-offering, 
hath  condemned  sin  in  the  flesh,  (the  thing  impossible  to  the  Law,  because  it  was 
weak  through  the  flesh  .-)  That  the  righteousness  of  the  Law  may  be  fulfilled  by  us, 
who  walk  not  according  to  the  flesh,  but  according  to  the  Spirit. 

Dr.  Macknight's  Translation. 

IN  my  last  discourse  I  endeavoured  to  show,  that  Man  could  not 
be  justified,  and  of  course  could  not  be  saved,  by  works  of  Law. 
The  plain  and  necessary  result  of  the  establishment  of  this  doc- 
trine is,  either  that  he  cannot  be  saved  at  all ;  that  is,  he  cannot  be 
happy  in  a  future  existence  ;  or  that  he  must  be  saved  by  some  other, 
than  the  Legal,  Dispensation.  The  Scriptures  inform  us,  that  the 
latter  part  of  this  alternative  is  the  true  one  :  and  declare,  that 
Salvation,  or  future  happiness,  is  attainable  by  Man.  This  subject, 
then,  infinitely  interesting  to  every  child  of  Mam ;  this  subject, 
boundlessly  great,  sublime,  and  glorious ;  immensely  honourable 
to  God,  and  inestimably  beneficial  to  man ;  becomes  the  next  ob- 
ject of  our  inquiry. 

It  ought,  perhaps,  to  be  observed  here,  and  certainly  ought  to 
be  remembered,  that  our  preceding  investigation  has  been  confined 
chiefly  to  what  is  commonly  called  THE  RELIGION  OF  NATURE. 
By  this  I  intend  the  same  with  that,  which  was  THE  RELIGION  or 
ADAM  in  Paradise ;  or,  generally,  the  Religion  of  beings  placed 
under  Law  only.  The.  truths  to  be  believed,  and  the  duties  to  be 
done,  by  beings,  placed  under  the  Law  of  God,  constitute  the  Sys- 
tem, which  we  call  NATURAL  RELIGION.  This  Religion  is  found 
no  where,  clearly  explained,  and  solemnly  sanctioned,  except  in 
the  Scriptures.  In  them  it  is  presented  to  us  in  its  perfect  form, 
and  with  its  proper  lustre.  In  all  the  exhibitions  of  Philosophy  it 
is  defective,  mutilated,  and  deformed  with  superadded  features, 
created  only  by  the  imperfect  reasonings,  and  wild  imagination,  of 
Man.  In  the  Scriptures  it  is  disclosed  in  its  native  beauty,  freed 
from  every  defect  and  every  mixture. 


SER.  XXXV.]  DIVINITY  OF  CHRIST. 


519 


On  this  system,  CHRISTIANITY,  properly  so  called,  is  erected. 
By  Christianity  I  intend  The  Religion  of  fallen  Beings  ;  a  Religion 
furnishing  effectual  means  of  Redemption  from  their  Apostacy,  guilt, 
and  punishment  ;  and  of  their  restoration  to  the  favour  of  God,  to 
virtue,  and  to  future  happiness.  The  means  provided  for  this  end; 
the  truths  to  be  believed,  and  the  duties  to  be  done,  by  such  beings,  in 
order  to  their  escape  from  sin,  condemnation,  and  misery,  and  their 
attainment  of  just ijication,  holiness,  and  happiness  ;  constitute  the 
sum  and  substance  of  the  Christian  Religion. 

To  such  beings  as  we  are,  fallen  from  the  favour  of  God,  pollu- 
ted with  immoveable  guilt,  and  destined  to  die  for  ever,  under  the 
Law  which  we  have  broken,  such  a  Religion  is  plainly  of  infinite 
importance.  From  the  bare  contemplation  of  the  subject  one 
would  think,  that  the  tidings,  communicated  by  such  a  Religion, 
must  be  welcome  to  Mankind,  beyond  degree.  Every  thing  which 
they  need ;  every  thing  which  they  can  reasonably  wish ;  every 
thing  which  can  purify,  adorn,  or  bless,  them ;  which  can  make 
them  useful  and  comfortable  here,  or  happy  and  glorious  hereafter ; 
it  announces  from  the  mouth  of  God.  By  such  beings  it  ought 
certainly  to  be  received  as  tidings  of  great  joy  unto  all  people. 

In  the  text  the  great  and  commanding  doctrines  of  this  Religion 
are  briefly  declared  ;  and  these  are  the  following : 

I.  That  it  was  impossible  for  the  Law   to  condemn,  or,  in  other 
words,  destroy  sin  in  men,  while  in  the  state  of  nature,  or  under 
the  legal  Dispensation. 

II.  That  God  has  accomplished  this  great  work  by  sending  his 
own  Son  in  the  likeness  of  sinful  flesh,  as  an  offering  for  sin. 

III.  That  this  was  done,  in  order  that  the  righteousness  of  the 
law  might  be  fulfilled  by  those,  who  under  the  influence  of  the  Gos- 
pel live  lives  of  new  obedience. 

It  will  be  easily  seen,  that  these  three  great  propositions  contain 
the  substance  of  Christianity ;  that  they  teach  our  Ruined  Condi- 
tion under  the  Law ;  our  Recovery  by  Christ ;  and  our  Duty  and 
Obedience  in  the  Christian  Character. 

The  first  of  these  propositions,  that  it  was  impossible  for  the  Law 
to  destroy  sin  in  Man,  while  in  the  Jlesh  ;  or  to  furnish  Redemption 
to  apostate  beings ;  has  been  already  considered  at  length  in  the 
preceding  discourses.  This  is  the  state,  in  which  Christianity 
found  Man,  and  took  the  charge  of  his  concerns.  On  this  state 
Christianity  is  erected,  as  on  its  proper  foundation ;  and  but  for 
this  state  appears,  in  my  view  at  least,  to  have  neither  use,  expla- 
nation, nor  meaning. 

The  second  proposition  is  now  to  become  the  subject  of  discus- 
sion. As  it  is  a  proposition  of  vast  extent,  and  contains  a  great 
many  particulars  of  vast  importance,  demanding  severally  a  minute 
examination ;  it  will  furnish  an  ample  field  for  many  discourses. 

In  this  proposition  it  is  asserted,  that  God  has  accomplished  the 


520  DIVINITY  OF  CHRIST.  [SER.XXXV 

great  work  of  destroying  sin  in  Man  by  sending  his  own  Son  in  the 
likeness  of  sinful  flesh,  as  an  offering  for  sin. 

The  first  inquiry,  excited  by  this  assertion,  is,  WHAT  is  THE 
CHARACTER  OF  THE  PERSON,  thus  sent? 

The  second,  WHAT  HAS  HE  DONE?  and, 

The  third,  How  HAS  HE  DESTROYED  SIN  IN  MAN? 

In  this  order  I  propose  to  consider  these  highly  interesting  sub- 
jects. 

In  the  first  place,  I  will  proceed  to  investigate  THE  CHARACTEH 
OF  THE  PERSON,  WHO  WAS  THUS  SENT. 

The  character,  given  of  him  in  the  text,  is  plainly  a  singular 
one.  He  is  called  God's  Own  Son,  and  is  yet  said  to  have  been 
sent  in  the  likeness  of  sinful  flesh.  These  two  great  particulars, 
so  unlike,  so  contrasted,  form  a  character,  differing  altogether  from 
every  other ;  and  demand  a  very  diligent  consideration.  The  first 
of  them  shall  be  the  immediate  object  of  our  attention. 

At  our  entrance  upon  the  investigation  of  this  subject,  the  firs) 
thing  which  strikes  the  mind  is,  that  it  is  a  subject  of  mere  Re-vela* 
tion.  Without  the  Scriptures  there  is  no  knowledge,  in  this  world, 
that  such  a  person  exists.  The  Philosopher,  therefore,  has  no 
other  concern  with  this  subject,  except  either  to  believe,  or  dis- 
believe, the  testimony  which  the  Scriptures  give.  By  his  own  Rea- 
son he  can  add  nothing  to  what  is  revealed,  and  without  impiety 
he  can  alter  nothing. 

Secondly,  As  Revelation  communicates  to  us  our  original  know- 
ledge of  this  subject,  so  it  communicates  to  us,  all,  which  we  now 
know.  The  things,  which  it  testifies,  were  not  designed  to  be, 
neither  can  they  become,  the  materials  of  future,  philosophical  in- 
vestigation and  improvement.  The  knowledge,  which  at  this  day 
exists  concerning  this  subject,  is  all  found  in  the  Bible. 

Thirdly,  The  things,  communicated  concerning  it,  being  commu- 
nicated, not  in  the  words  which  Man's  wisdom  teacheth,  but  in  those 
which  the  Holy  Ghost  teacheth,  are  communicated  in  the  best  and 
wisest  manner  possible  ;  the  manner  which  was  approved  by  infi- 
nite Wisdom.  There  is  no  error,  no  oversight ;  nothing  superflu- 
ous, nothing  defective.  That,  and  that  only,  is  taught,  which  God 
thought  it  proper  to  teach,  in  the  manner,  which  God  thought  it 
proper  to  adopt. 

Fourthly,  As  the  doctrines  concerning  this  singular  Person  are 
of  the  highest  moment  to  plain  uneducated  men,  as  well  as  to  men 
of  learning,  it  is  certain,  that  the  things,  really  revealed,  are  so 
revealed,  that  such  men,  acting  with  integrity,  can  understand  them, 
sufficiently  to  make  them  proper  and  useful  objects  of  their  Faith. 
Of  course,  the  terms,  in  which  they  are  revealed,  are  used  in  such 
a  manner,  as  these  men  can  understand.  They  are,  therefore, 
used  according  to  their  plain,  customary,  obvious,  meaning  /  the 
meaning,  which  they  have  in  the  usual  intercourse  of  Mankind.  Of 
course,  also,  they  have  no  technical,  philosophical,  or  peculiar, 


SEIL  XXXV]  DIVINITY  OF  CHRIST.  52l 

signification;  because,  if  thus  used,  they  could  never  be  understood 
by  such  men ;  or,  in  other  words,  by  almost  the  whole  body  of 
Mankind. 

Fifthly,  Just  so  much  is  revealed  concerning  this  extraordinary 
person,  as  it  is  useful  for  us  to  know.  This  truth  is  derived,  with 
absolute  certainty,  from  the  Wisdom  and  Goodness  of  God.  What- 
ever is  revealed  is  revealed  by  this  wisdom  and  goodness  ;  and 
whatever  is  withheld  is  by  the  same  wisdom  and  goodness  with- 
held. That  which  is  revealed,  therefore,  we  are  required  by  the 
authority  of  God  to  believe  ;  and  are  bound  to  have  no  reference 
in  our  faith  to  that,  which  is  withheld.  Whatever  mysteries  may 
be  inferred,  or  may  seem  to  be  inferred,  from  the  things,  actually 
revealed,  can  in  no  manner  affect  them  ;  and  ought  in  no  manner 
to  affect  our  faith  in  them.  All  that  is  taught  is  exactly  true,  and 
to  be  faithfully  believed  ;  although  all  that  is  true  is  not  taught ;  nor 
capable  of  being  divined  by  such  minds  as  ours. 

Sixthly,  Whatever  is  contained  in  the  Scriptures  concerning  this 
subject,  as  concerning  every  other,  that  is,  in  the  Scriptures  as  they 
now  are,  is  to  be  regarded  as  unquestionably  the  Word  of  God,  unless 
proved  not  to  be  genuine  by  manuscript  authority.  Nothing  is  to  be 
admitted  with  respect  to  this  subject,  which  would  not  be  justifia- 
bly admitted  with  respect  to  any  other  Scriptural  subject.  Par- 
ticularly, all  conjectural  emendations  of  the  text  are  to  be  rejected 
with  scorn  ;  as  miserable  attempts  to  mend  the  Word  of  God  ac- 
cording to  the  dictates  of  human  philosophy.  The  reasonableness 
of  this  rule  is  too  odious  to  need  illustration. 

With  these  observations  premised,  I  proceed  to  examine  the 
Character  of  this  singular  Person,  denoted  by  the  phrase,  God's 
own  Son. 

The  Scriptures  are  undoubtedly  the  best  commentators  on  them- 
selves, wherever  they  professedly  undertake  to  explain  their  own 
language.  Christ  has,  in  many  instances,  called  himself  the  Son 
of  God ;  and  in  many  more,  (which  is  exactly  equivalent)  has  de- 
clared God  to  be  his  father.  In  one  of  these  instances  the  Jews 
attempted  to  kill  him  for  challenging  this  character.  The  words 
which  he  used  were,  My  Father  zoorketh  hitherto,  and  I  work. 
Therefore,  says  the  Evangelist,  in  the  following  verse,  the  Jews 
sought  the  more  to  kill  him,  because  he  not  only  had  broken  the 
Sabbath,  but  said  also,  that  God  was  his  father,  making  himself  equal 
with  God.  John  v.  17,  18.  We  have  here  the  comment  of  the 
Evangelist  on  Christ's  meaning  in  adopting  this  language  ;  and  it  is 
no  other  than  this :  That  in  declaring  God  to  be  his  Father,  he  made 
himself  equal  with  God.  No  comment  can  be  plainer,  or  more  de- 
cisive. But  we  have,  further,  the  comment  of  Christ  himself:  for 
such  it  ought  undoubtedly  to  be  esteemed.  He  had  healed  the 
impotent  man  at  the  pool  of  Siloam  on  the  Sabbath  day.  The  Jews 
sought  to  kill  him  for  this  action.  He  justified  himself  by  this  re- 
markable declaration,  My  father  worketh  hitherto,  and  Iioork;  that 

VOL.  I.  66 


522  DIVINITY  OF  CHRIST  [SER.  XXXV. 

is,  My  Father  worketh  hitherto  on  the  Sabbath  day,  in  his  provi- 
dence :  I,  who  am  his  Son,  work  also  in  the  same  manner,  and  with 
the  same  authority;  being  Lord  of  the  Sabbath  even  as  he  is.  In 
the  following  part  of  the  context,  to  cut  off  all  room  for  misconcep- 
tion concerning  the  import  of  this  phraseology,  and  the  character 
claimed  in  it,  he  informs  the  Jews  in  the  verses  immediately  fol- 
lowing, that  he  does  all  things  which  the  Father  does  ;  that  the 
Father  shews  htm  all  things,  which  himself  does  ;  that  he  has  life 
in  himself,  even  as  the  Father  has  life  in  himself;  that,  as  the  Father 
gives  life  to  whom  he  pleases,  so  does  the  Son;  that  it  is  the  will  of 
the  Father,  that  all  men  should  honour  the  Son,  even  as  they  honour 
himself;  that  those,  who  do  not  thus  honour  the  Son,  do  not  honour 
the  Father  ;  that  the  Son  is  constituted  the  only  Judge  of  the  quick 
and  the  dead  ;  and  that  all,  who  are  in  the  graves,  shall  hear,  and 
obey,  his  voice,  and  come  forth  to  the  Resurrection,  either  of  life,  or 
damnation.  Such  is  the  comment  of  the  Evangelist  on  this  phrase  ; 
such  are  the  proofs,  that  it  is  uttered  in  its  simple  and  obvious  mean- 
ing. Who  would  imagine,  that  this  meaning  could  be  differently 
understood  by  different  readers,  or  be  mistaken  by  any  reader  ? 

In  John  x.  30,  Christ  said  to  the  Jews  assembled  around  him,  / 
and  my  Father  are  one.  The  unity,  here  challenged,  seems  not  to 
have  offended  them ;  (see  verse  36)  but  they  attempted  to  stone 
him,  because  he  said  I  am  the.  Son  of  God ;  as  he  informs  us  in  the 
verse  last  mentioned.  Upon  being  asked  by  him,  for  what  good 
work  they  stoned  him  ;  they  replied,  Fora  good  wor/c  we  stone  thee 
not,  but  blasphemy,  because  thou,  being  a  manfmalcest  thyself  God. 
It  will  be  admitted  by  all  men,  who  believe  the  Bible,  that  Christ 
was  a  person  of  irreproachable  benevolence  and  integrity.  The 
Jews  declared  to  him,  as  the  Reason  why  they  were  about  to  stone 
him,  that  in  saying,  he  was  the  Son  of  God,  he  being  a  Man,  made 
himself  God.  If  then  they  had  misapprehended  his  meaning,  a 
very  moderate  share  of  benevolence  and  integrity  must  have  com- 
pelled him  to  undeceive  them ;  much  more  must  the  perfect  integ- 
rity and  benevolence  of  Christ  have  produced  this  effect.  It  is 
impossible  that  he  should  be  justified  in  voluntarily  suffering  this 
imputed  blasphemy  to  rest  upon  his  good  name  ;  and  to  prevent,  as 
it  could  not  fail  to  prevent,  their  reception  of  his  doctrines,  pre- 
cepts, and  mission.  This  would  have  been  voluntarily  to  lay  a  fatal 
stumbling-block,  or  offence,  before  them  :  but  he  himself  has  said, 
Wo  to  that  man,  by  whom  the  offence  cometh.  It  would,  also,  have 
been  voluntarily  to  leave  the  full  impression  of  a  falsehood,  uttered 
by  himself,  on  their  minds  ;  which  would  be  the  same,  in  a  moral 
view,  as  to  utter  intentionally  the  same  falsehood.  Finally  ;  under 
this  mistake  they  were  about  to  murder  him  ;  a  crime  which  he 
certainly  could  not  fail  of  preventing,  if  they  were  influenced  to 
commit  it  merely  by  mistaking  his  meaning  ;  a  thing  so  easily  rec- 
tified by  his  own  explanation.  It  is  certain,  then,  that  they  did 
not  mistake  his  meaning. 


SER.  XXXV.]  DIVINITY  OF  CHRIST. 

But,  to  put  the  matter  beyond  all  doubt,  he  himself  has  settled 
the  point.  If,  said  he,  1  do  not  the  works  of  my  Father,  believe  me 
not  j  but  if  I  do,  though  ye  believe  not  me,  believe  the  works,  that  ye 
may  know  and  believe,  that  the  Father  is  in  me,  and  I  in  him.* 

The  same  subject  of  controversy  arose  again,  when  Christ  stood 
as  a  prisoner  before  the  Sanhedrim.  After  attempting  in  vain  to 
prove  him  guilty  of  any  crime  by  various  means,  Caiaphas  put  him 
upon  oath,  to  tell  the  Sanhedrim  whether  he  was  the  Christ,  the  Son 
of  God.  Christ  immediately  replied  in  the  affirmative.  The  high 
Priest  then  rent  his  clothes  ;  and  declared,  that  he  had  spoken  blas- 
vhemy  ;  viz.  the  very  blasphemy  of  which  the  Jews  had  before  ac- 
cused him  for  the  very  same  declaration  j  and  the  Sanhedrim  pro- 
nounced him  guilty  of  death.  Here,  as  in  the  former  case,  Christ 
went  on  to  challenge,  unequivocally,  the  character  denoted  by  this 
phrase ;  and  said,  Hereafter  shall  ye  see  the  Son  of  Man  sitting  on 
the  right  hand  of  power,  and  coming  in  the  clouds  of  Heaven.  Thus 
we  have  the  comment  of  St.  John  on  this  phrase  ;  declaring,  that 
Christ  in  using  it  made  himself  equal  with  God  :  the  comment  of  the 
Jewish  people  and  Sanhedrim  /  declaring  that  Christ  in  using  it  was 
guilty  of  blasphemy,  because,  that,  being  a  man,  he  thus  made  him- 
self  God;  and  Christ  himself,  according  directly  with  this  interpre- 
tation of  it,  justifying  his  own  use  of  it  with  this  meaning,  and  bring- 
ing irresistible  proofs,  that  he  applied  it,  thus  understood,  to  him- 
self, with  the  most  absolute  truth  and  propriety.  If  we  allow  the  lan- 
guage, here  used,  to  be  used  in  the  customary  and  obvious  manner, 
the  only  manner  in  which  it  could  be  understood  by  those  to  whom 
it  was  addressed,  and  in  which  it  can  be  understood  by  ninety-nine 
hundredths  of  those  who  read  it ;  nay,  further,  if  we  do  not  assign  it 
a  meaning,  which  each  man  must  laboriously  contrive  for  himself, 
because  the  obvious  meaning  does  not  suit  his  own  system  ;  or 
must  receive  from  another,  who  has  for  the  same  reason  contrived 
it  in  this  manner;  we  must  admit  all  this  to  be  clearly  and  unques- 
tionably said,  and  to  determine  the  meaning  of  this  phrase  in  the 
text,  beyond  any  rational  debate. 

If  I  have  satisfactorily  settled  the  meaning  of  this  phrase,  the 
Text  contains,  among  other  things,  the  following  important  Doc- 
trine : 

THAT  JESUS  CHRIST  is  TRULY  AND  PERFECTLY  GOD.  This  doc- 
trine 1  shall  attempt  to  maintain  by  a  variety  of  considerations,  ar- 
ranged in  the  following  manner. 

I.  I  shall  attempt  to  show,  that  Christ  is  spoken  of  in  the  Scrip- 
tures as  the  true  and  perfect  God: 

II.  That  the  Deity  of  Christ  is  the  only  ground  of  consistency  in 
the  scheme  of  Redemption : 

III.  That  the  Jews,  according  to  the  opposite  doctrine,  are  unjustly 
charged  with  guilt  inputting  Christ  to  death. 

*  That  the  Jews  understood  Christ  to  confirm  their  construction  of  his  words  is 
certain  ;  for  St.  John  says  that  they  now  sought  again  to  take  him 


524  DIVINITY  OF  CHRIST.  [SER.  XXXV. 

IV.  That  the  Prophets  and  Apostles,  according  to  the  same  doc- 
trine, cannot  be  -vindicated  from  the  sin  of  leading  Mankind  into 
idolatry : 

V.  To  these  arguments  from  the  Scriptures,  I  propose  in  another 
place,  to  subjoin  several  testimonies  to  the  same  doctrine  from  Jews, 
Christians,  and  Heathens. 

I.  I  shall  attempt  to  show,  that  Christ  is  spoken  of  in  the  Scrip- 
tures as  the  true  and  perfect  God. 

This  argument  may  be  advantageously  exhibited  by  showing, 

I.  That  the  Names  of  God  ; 

II.  That  the  Attributes  of  God  ; 

III.  77m/  the  Actions  of  God ;  and 

IV.  That  the  Relations,  which  God  sustains  to  his  creatures,  are 
in  the  Scriptures  ascribed  to  Christ ;  and, 

V.  That  divine  worship  is  in  the  Scriptures  required  to  be  render- 
ed,  and  by  persons  inspired  zvas  actually  rendered,  to  Christ. 

I.   The  Names  of  God  are  in  the  Scriptures  ascribed  to  Christ. 

1st.  He  is  directly  called  God. 

John  i.  I,  In  the  beginning  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God.  In  this  passage  St.  John  not  only 
declares  Christ  to  be  God,  but  to  be  eternal.  In  the  beginning  was 
the  Word.  And  in  the  following  verse  he  declares  that  he  is  co- 
eternal  with  God  :  The  same  was  in  the  beginning  with  God  :  Words 
exactly  equivalent  to  those  in  Proverbs  viii.  22,  23,  where  the  same 
truth  is  also  asserted  :  The  Lord  possessed  me  in  the  beginning  of 
his  way;  before  his  works  of  old.  I  was  set  up  from  everlasting  ; 
from  the  beginning  ;  or  ever  the  earth  was.  In  the  following  verse 
the  Evangelist  further  declares,  that  Christ  was  the  Creator  of  the 
Universe,  and  that  without  him  was  not  even  one  thing  made,  which 
has  been  made.*  In  this  passage  of  Scripture  St.  John  has  not 
only  declared,  that  Christ  is  God;  but,  to  prevent  any  possible 
mistake  concerning  what  he  meant  by  the  word  God,  has  told  us, 
that  he  is  co-eternal  with  God  the  Father ;  and  that  he  is  the  Cre- 
ator of  every  thing,  which  exists.  Were  the  Scriptures  allowed 
to  speak  their  own  language,  this  single  passage  would  decide  the 
controversy  :  for  it  is  impossible  to  declare  in  stronger  language, 
or  more  explicit,  that  Christ  is  God  in  the  highest  sense,  originally, 
and  without  derivation. 

Romans  ix.  5,  Of  whom,  as  concerning  the  flesh,  Christ  came, 
who  is  over  all,  God  blessed,  for  ever.  Amen.  This  passage  cannot 
be  avoided,  by  any  means  except  a  resolute  denial. 

1  Timothy  iii.  16,  t  Without  controversy  great  is  the  mystery  of 
Godliness.  God  was  manifest  in  the  flesh,  justified  in  the  Spirit, 
seen  of  Angels,  preached  unto  the  Gentiles,  believed  on  in  the  world, 

*  See  the  Original. 

t  These  Sermons  were  written  before  the  results  of  Griesbach  and  others  were 
extensively  known  in  this  country.  The  author  was  satisfied  from  an  examination 
of  these  results,  that  the  common  is  the  genuine  reading  of  the  text. 


SER.  XXXV.J  DIVINITY  OF  CHRIST  525 

and  received  up  into  glory.  Nothing  is  more  evident,  than  that 
these  things  are  said  of  Christ,  and  that  they  can  be  said  of  no 
other.  No  other  person,  and  no  attribute,  can  be  said  to  be  God 
manifested  in  the  flesh,  justified  in  the  Spirit,  seen  of  Angels,  preach- 
ed unto  the  Gentiles,  believed  on  in  the  world,  and  received  up  into 
glory.  Let  any  person  make  the  experiment :  and  he  will  find  it 
impossible  to  make  the  application  of  all  these  things  to  any  other, 
than  the  Redeemer. 

Matthew  i.  23,  and  Isaiah  vii.  14,  Behold  a  Virgin  shall  conceive, 
and  shall  bring  forth  a  son;  and  thou  shall  call  his  name  Emman- 
uel;  that  is,  God  with  us.  Christ,  therefore,  is  God  with  us. 

2  Peter  i.  1,  To  them,  that  have  obtained  like  precious  faith  with 
ns  through  the  righteousness  of  God  and  ourSaviour,  Jesus  Christ. 
According  to  the  original,  of  our  God  and  Saviour,  Jesus  Christ ; 
<rs  0ss  '^fiojv,  xai  2w<r»)£og,  I^rf*,  Xpigx.  The  common  translation  is  a  vio- 
/ation  of  the  Greek ;  and,  besides,  it  is  through  the  Righteousness 
of  Christ  only,  that  the  precious  faith  of  the  Apostles,  and  other 
good  men,  is  obtained.  Jesus  Christ  is,  therefore,  our  God  and 
Saviour. 

Psalm  xlv.  6,  7,  quoted  in  Hebrews  i.  8,  9,  Unto  the  Son  he  saith, 
thy  throne,  O  God,  is  for  ever  and  ever :  a  sceptre  of  righteousness 
is  the  sceptre  of  thy  kingdom.  Thou  hast  loved  righteousness,  and 
hated  iniquity  :  therefore  God,  even  thy  God,  hath  anointed  theewilh 
the  oil  of  gladness  above  thy  fellows.  This  is  addressed  by  God 
the  Father  to  the  Son.  The  Father,  therefore,  has  thought  proper 
to  call  the  Son,  God.  Who  can  question  the  propriety  of  the  ap- 
plication ?  That  we  may  be  assured,  that  he  is  called  God  in  the 
full  and  perfect  sense,  he  declares,  that  the  throne  of  the  Son  is  for- 
ever and  ever.  To  whom,  but  God  in  the  absolute  sense,  can  an 
everlasting  throne,  or  dominion,  be  attributed  ? 

Revelation  xxi.  5 — 7,  And  he  that  sat  upon  the  throne  said,  be- 
hold I  make  all  things  new  ;  and  he  said  unto  me,  I  am  Alpha  and 
Omega,  the  beginning  and  the  end,  the  Jirst  and  the  last.  He  that 
overcometh  shall  inherit  all  things,  and  I  will  be  his  God,  and  he 
shall  be  my  son.  That  it  is  Christ,  who  is  spoken  of  in  this  pas- 
sage, is  evident  by  a  comparison  of  Rev.  i.  11,  and  Rev.  iii.  21. 
In  the  former  of  these  passages  Christ  says,  lam  Alpha  and  Ome- 
ga, the  Jirst  and  the  last.  In  the  latter  he  says,  To  him,  that  over- 
cometh,  I  will  give  to  sit  on  my  throne ;  even  as  I  overcame,  and  am 
set  down  with  my  Father  in  his  throne.  In  Rev.  xx.  11,  12,  we  are 
informed,  that  John  saw  a  great  white  throne,  and  him  that  sat  on  it, 
from  whose  face  the  heavens  and  the  earth  Jled  away,  and  there  was 
found  no  place  for  them  ;  and  that  he  saw  the  dead,  small  and  great, 
stand  before  God.  He  that  sat  upon  the  throne  in  Rev.  xxi.  5,  is 
plainly  the  same  person,  who  in  chap.  xx.  11,  is  exhibited  as  sit- 
ting on  the  great  white  throne  ;  and  this  person  we  certainly  know 
to  be  Christ :  because  the  Father  judgeth  no  man,  but  hath  com- 
mitted all  judgment  unto  the  Son ;  and  because  the  throne,  here 


526  DIVINITY  OF  CHRIST.  [SER.  XXXV 

spoken  of,  is  the  throne  of  final  judgment.  In  the  second  and  third 
of  these  passages  Christ  declares  himself  to  be  the  Alpha  and 
Omega,  the  first  and  the  last,  or  the  beginning  and  the  end  ;  and  to 
be  set  down  upon  the  throne  of  his  Father.  In  the  first  passage  he 
declares,  that  he  will  be  a  God  to  him  that  overcometh.  In  the  last 
he  is  declared  by  the  Evangelist  to  be  God. 

There  are  many  other  passages,  in  which  Christ  is  directly  called 
God.  But  these  are  sufficient  to  establish  the  point. 

2dly.  Christ  is  called  the  GREAT  GOD. 

Titus  ii.  13,  Looking  for  the  blessed  hope  and  glorious  appearing 
of  the  Great  God,  and  our  Saviour  Jesus  Christ.  In  the  Greek  it  is 
the  Great  God  even  our  Saviour  Jesus  Christ,  or  our  Great  God  and 
Saviour  Jesus  Christ.  God  the  Father  will  not  appear  at  the 
judgment.  If  then,  Christ  is  not  the  Great  God;  God  will  not  ap- 
pear at  the  judgment  at  all.  KOI,  the  conjunction  here  used,  is 
rendered  exactly,  in  many  cases,  by  the  English  word  Even  ;  par- 
ticularly in  the  phrase  God  and  our  Father,  found  Gal.  i.  4,  1  Thess. 
i.  3,  2  Thess.  ii.  16,  &c.  In  the  last  of  these  places  the  Transla- 
tors have  rendered  it  even,  as  they  plainly  ought  to  have  done  in 
both  the  others  :  since  the  present  rendering  makes  the  Apostle 
speak  nonsense. 

3dly.  Christ  is  called  the  True  God. 

1  John  v.  20,  In  his  son  Jesus  Christ.  This,  in  the  original,  This 
Person,  is  the  true  God  and  eternal  life.  If  this  passage  admits 
any  comment,  it  must  be  that  of  Christ  himself;  who  says,  I  am 
THE  life;  and  that  of  the  Evangelist:  who  in  the  first  chapter  of 
this  Epistle,  and  second  verse,  says,  For  the  Life  was  manifested ; 
and  we  have  seen  it,  and  bear  witness,  and  shew  unto  you  that  eternal 
Life,  which  was  with  the  Father,  and  was  manifested  unto  us. 

4thly.   Christ  is  called  the  Mighty  God. 

Psalms  1.  1 — 3,  The  mighty  God,  even  the  Lord  hath  spoken,  and 
called  the  earth  from  the  rising  of  the  sun  unto  the  going  down 
thereof.     Out  of  Zion,  the  perfection  of  beauty,   God  hath  shined. 
Our  God  shall  come,  and  shall  not  keep  silence  ;  afire  shall  devour 
before  him,  and  it  shall  be  very  tempestuous  round  about  him.     This 
Psalm  is  a  prediction  of  the  last  Judgment.     In  the  first  verse,  the 
Person,  who  comes  to  judge  the  world,  and  who  speaks  the  things, 
recorded  in  this  Psalm,  is  called  AL,  ALEIM,  JEHOVAH  ;  and  is  ex- 
hibited as  calling  mankind  before  him  from  the  rising  of  the  sun  to 
his  going  down.     In  the  second,  he  is  represented  as  shining,  or 
displaying  his  glory,  out  of  Zion  ;  that  is,  by  his  dispensations  to 
his  Church.     In  the  third,  is  described  the  awful  splendour,  with 
which  he  will  appear,  the  fire  which  shall  consume,  and  the  con- 
vulsion which  shall  rend  asunder,  the  world,  at  that  great  and  ter- 
rible day.     But  Christ  alone  will  appear  on  that  day ;  and  at  his 
presence  the  heavens  shall  pass  away  with  a  great  noise  ;  and  by 
the  fiaming  fire,  with  which  he  will  be  surrounded,  the  elements  will 
melt  zuith  fervent  heat,  and  the  earth  and  the  works  that  are  therein 


SER.  XXXV.]  DIVINITY  OF  CHRIST.  537 

'will  be  burnt  up.     Christ,  therefore,  is  the  GOD,  the  MIGHTY  GOD, 
the  JEHOVAH,  who  is  here  mentioned. 

Isaiah  ix.  6,  For  unto  us  a  Child  is  born  j  unto  us  a  Son  is  given: 
and  the  government  shall  be  upon  his  shoulders  :  and  his  name  shall 
be  called  Wonderful,  Counsellor,  the  Mighty  God,  the  Father  of  the 
everlasting  age,  the  Prince  of  Peace.  This  child,  this  Son,  is  the 
Mighty  God ;  the  Father  of  the  everlasting  age,  and  the  Prince  of 
Peace.  He  who  admits,  that  a  child,  a  son,  is  the  mighty  God,  will 
certainly  admit,  that  this  can  be  no  other  than  Christ.  He,  who 
does  not,  will  charge  Isaiah  with  uttering  falsehood. 

The  same  name,  Wonderful,  is  also  given  to  him  by  himself, 
when  appearing  as  an  Angel ;  or  rather  as  the  Angel,  to  Manoah 
and  his  Wife,  Judges  xiii.  18,  And  the  Angel  of  the  Lord  said  unto 
him,  Why  askest  thou  thus  after  my  name  ;  seeing  it  is  secret  :  in 
the  Hebrew,  seeing  it  is  Wonderful :  the  same  word  being  used  in 
both  these  passages.  The  Hebrew  words,  which  are  translated 
the  Angel  of  the  Lord,  may  be  literally  rendered  THE  ANGEL-JE- 
HOVAH, or  JEHOVAH-ANGEL  :  that  is,  He,  who,  though  JEHOVAH,  is 
yet  a  MESSENGER.*  For  this  view  of  the  subject  the  Scriptures 
themselves  furnish  the  most  ample  authority. 

In  Isaiah  xlviii.  12,  and  onward,  we  have  these  words  :  Hearken 
unto  me,  O  Jacob,  and  Israel  my  called.  I  am  He;  I  am  thejirst, 
I  also  am  the  last.  Mine  hand  also  hath  laid  the  foundation  of  the 
earth,  and  my  right  hand  hath  spanned  the  heavens.  I  call  unto 
them  :  they  stand  up  together.  Come  ye  near  unto  me  ;  hear  ye 
this:  I  have  not  spoken  in  secret  from  the  beginning  ;  from  the  time 
that  it  was,  there  am  I.  And  now  the  LORD  God  and  his  Spirit  hath 
sent  me.  Thus  saith  the  LORD,  thy  Redeemer,  the  Holy  One  of 
Israel:  I  am  the  LORD  thy  God.  Here  the  Person  speaking  in- 
forms us  that  he  is  the  First  and  the  Last ;  that  he  has  founded  the 
earth,  and  spanned  the  heavens  ;  that  he  is  JEHOVAH  God,  the  Re- 
deemer, and  the  Holy  One  of  Israel ;  and  yet  he  says,  that  the  Lord 
Jehovah  and  his  Spirit  hath  sent  him ;  or,  as  Origen  and  Lowth 
translate  it,  The  Lord  JEHOVAH  hath  sent  me  and  his  Spirit.  The 
Person  sending,  therefore,  is  JEHOVAH  ;  and  the  Person  sent  is  also 
JEHOVAH. 

The  same  Person,  under  the  appearance,  and  by  the  name  of 
a  Man,  wrestled  with  Jacob  at  Peniel,  and  there  gave  him  the  name 
Israel,  or  a  Prince  of  God :  assigning  for  it  th'\s  remarkable  reason : 
For  as  a  Prince  hast  thoupower  with  God,  and  with  men,  and  hast 
prevailed.  After  asking  his  name,  and  receiving  a  blessing  from 
him,  (upon  which  he  departed)  Jacob  called  the  name  of  the  place 
Peniel ;  for,  said  he,  I  have  seen  God  face  to  face,  and  my  fife  is 
preserved. 

This  Person  is  called  by  Hosea,  God,  the  Angel,  and  JEHOVAH. 
He  had  vower  with  God ;  yea,  he  had  power  over  the  Angel,  and 

•  See  Horsley't  New  Translation  of  Hosea.    Appendix 


528  DIVINITY  OF  CHRIST  [SER  XXXV. 

prevailed.  He  had  wept,  and  made  supplication  unto  him.  He 
found  him  in  Bethel ;  and  there  he  spake  with  us,  even  JEHOVAH, 
God  of  Hosts.  Horsley,  whose  biblical  opinions  will  rarely  be 
disputed  with  success,  has  the  following  observations  on  this  sub- 
ject. "  This  Man,  therefore,  of  the  book  of  Genesis,  this  Angel  of 
Hosea,  who  wrestled  with  Jacob,  could  be  no  other  than  the  JEHO- 
VAH-ANGEL, of  whom  we  so  often  read  in  the  English  Bible,  under 
the  name  of  the  Angel  of  the  LORD."  A  phrase  of  an  unfortunate 
structure,  and  so  ill  conformed  to  the  original,  that,  it  is  to  be  feared, 
it  has  led  many  into  the  error  of  conceiving  of  the  LORD  as  one 
person,  and  of  the  Angel  as  another.  The  word  of  the  Hebrew, 
ill  rendered  "the  LORD,"  is  not,  like  the  English  word,  an  appel- 
lative, expressing  rank,  or  condition ;  but  it  is  the  proper  name 
JEHOVAH.  And  this  proper  name  JEHOVAH  is  not,  in  the  Hebrew, 
a  genitive  after  the  noun  substantive  "  Angel,"  as  the  English 
represent  it ;  but  the  words  mm,  and  1*60,  "  JEHOVAH,"  and 
"Angel,"  are  two  substantive  nouns,  in  apposition;  both  speaking 
of  the  same  person ;  the  one  by  the  appropriate  name  of  the  Es- 
sence ;  the  other  by  a  title  of  Office.  "  JEHOVAH-ANGEL"  would 
be  a  better  rendering.  The  JEHOVAH-ANGEL  of  the  Old  Testa- 
ment is  no  other  than  He,  who,  in  the  fulness  of  time,  was  incar- 
nate by  the  Holy  Ghost  of  the  Virgin  Mary. 

According  to  the  scheme  of  these  observations,  Manoah  under- 
stood the  character  of  the  Angel  who  appeared  unto  him :  for  he 
said  unto  his  Wife,  verse  22,  We  shall  surely  die,  because  we  have 
seen  God.  In  the  same  manner  is  the  same  Person  presented  to 
us,  Malachi  iii.  1,  Behold.  I  will  send  my  Messenger,  and  he  shall 
prepare  the  way,  before  me  ;  and  the  Lord,  whom  ye  seek,  shall  sud- 
denly come  to  his  temple  ;  even  the  Angel  of  the  covenant  whom  ye 
delight  in :  behold,  he  shall  come,  saith  the  Lord  of  Hosts.  In 
Luke  vii.  27,  Christ  speaking  of  John  the  Baptist,  says,  This  is  he, 
of  whom  it  is  written.  Behold  I  send  my  Messenger  before  thy  face, 
who  shall  prepare  thy  way  before  thee.  John  the  Baptist  was, 
therefore,  the  Messenger,  who  was  to  prepare  the  way  j  and  the  Lord, 
even  the  Angel  of  t/ie  covenant,  was  Christ.  The  person,  also, 
speaking,  who  is  here  called  JEHOVAH  OF  HOSTS,  and  who  says, 
this  Messenger  shall  prepare  the  way  before  himself,  is  also  Christ. 

5thly.  Christ  is  called  the  God  of  Israel. 

Exodus  xxiv.  9,  1C,  Then  went  up  Moses  and  Aaron,  Nadab  and 
Abihu,  and  seventy  of  the  elders  of  Israel.  And  they  saw  the  God 
of  Israel.  Psalm  Ixviii.  17,  18,  The  chariots  of  God  are  twenty 
thousand,  even  thousands  of  Angels.  The  Lord  is  among  them,  as 
in  Sinai,  even  the  holy  place.  Thou  hast  ascended  on  high,  thou 
hast  led  captivity  captive,  thou  hast  received  gifts  for  Men.  Ephe- 
sians  iv.  8,  Wherefore  he  sailh,  When  he  ascended  on  high,  he  lea 
captivity  captive,  and  gave  gifts  unto  Men.  Now  that  he  ascended, 
what  is  it,  but  that  he  descended  first  into  the  lower  parts  of  the 
earth?  He  that  descended  is  the  same,  a/so,  that  ascended  up  far 


SER.  XXXV.]  DIVINITY  OF  CHRIST. 

above  all  heavens,  that  he  might  Jill  all  things,  and  he  gave  some 
Apostles,  and  some  prophets,  £ic.  Here  the  Apostle  informs  us, 
that  the  person,  who  ascended  on  high,  and  led  captivity  captive,  is 
Christ.  The  Psalmist  informs  us,  that  the  person,  who  ascended 
on  high,  and  led  captivity  captive,  is  the  Lord,  who  appeared  in 
Sinai.  And  Moses  informs  us,  that  the  Lord,  zvho  appeared  in 
Sinai,  was  the  God  of  Israel.  We  also  know,  that  no  man  hath 
seen  God,  the  Father,  at  any  time.  Christ  therefore  is  the  God 
of  Israel.  Of  course,  the  God  of  Israel,  so  often  mentioned  in 
the  Old  Testament,  is  every  where,  peculiarly  Christ. 
6thly.  Christ  is  called  JEHOVAH. 

On  this  subject  Horsley  observes,  "  The  word  JEHOVAH,  being 
descriptive  of  the  Divine  Essence,  is  equally  the  name  of  every 
one  of  the  Three  Persons  in  that  Essence.  The  compound  JEHO- 
VAH-SABAOTH  belongs  properly  to  the  second  Person,  being  his 
appropriate  demiurgic  title ;  describing,  not  merely  the  Lord  of 
such  armies,  as  military  leaders  bring  into  the  field,  but  the  unmade, 
self-existent  Maker  and  Sustainer  of  the  whole  array  and  order  of 
the  Universe." 

Isaiah  vi.  1,  and  3,  In  the  year  that  King  Uzziah  died,  I  saw 
JEHOVAH*  sitting  on  his  throne,  high  and  lifted  iip,  and  his  train 
filled  the  Temple,  and  one  of  the  Seraphim  cried  to  another,  and 
said,  Holy,  Holy,  Holy,  is  Jehovah  of  Hosts:  and  again,  in  the  5th, 
8th,  llth,  and  12th  verses  of  the  same  chapter.  St.  John,  quoting 
the  9th  and  10th  verses  of  this  chapter,  in  his  Gospel,  chapter  xii. 
40,  says,  These  things  said  Esaias,  when  he  saw  his,  that  is,  Christ's 
glory,  and  spake  of  him.  To  prove  beyond  controversy,  that 
Christ  is  the  JEHOVAH  OF  HOSTS,  here  mentioned,  I  observe  that 
no  person  is  spoken  of  in  the  chapter,  except  Uzziah,  JEHOVAH  OF 
HOSTS,  the  Seraphim,  the  prophet  Isaiah,  and  the  people  of  Israel. 
The  Seraphim  and  the  people  of  Israel,  being  mentioned  only  in 
the  aggregate,  must  be  laid  out  of  the  question.  Christ,  therefore, 
being,  by  the  decision  of  the  Evangelist,  spoken  of  in  this  chapter, 
must  be  either  the  prophet  himself,  King  Uzziah,  or  JEHOVAH  OF 
HOSTS.  It  happens  also,  unfortunately  for  Unitarians,  that  the 
prophet  saw  the  glory  of  no  other  person,  but  JEHOVAH  OF  HOSTS; 
yet  St.  John  assures  us,  he  saw  the  glory  of  Christ.  St.  John's 
opinion  on  this  subject  we  cannot  mistake,  if  we  remember,  that 
he  commences  his  Gospel  in  this  manner :  In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  the  Word  ivas  God. 

Isaiah  xl.  3,  The  voice  of  him  that  crieth  in  the  wilderness,  Pre- 
pare ye  the  way  of  JEHOVAH,  make  straight  in  the  desert,  a  highway 
for  our  God.  John  the  Baptist,  when  asked  by  the  Messengers  of 
the  Sanhedrim,  Who  art  thou  ?  answered,  John  i.  23,  /  am  the 
voice  of  one  crying  in  the  wilderness,  Make  straight  the  way  of  the 
LORD,  as  saith  the  Prophet  Esaias.  St.  Matthew,  speaking  of  John 

*  Lowth's  Notes  on  this  Verse 
VOL.  I.  07 


530  DIVINITX"  OF  CHRIST.  [SER.  XXXV 

the  Baptist,  chapter  iii.  3,  says,  This  is  he  that  was  spoken  of  by 
Esaias  the  Prophet,  saying,  The  voice  of  one  crying  in  the  wilder- 
ness, Prepare  ye  the  way  of  the  LORD,  make  his  paths  straight. 
From  these  passages,  compared,  it  is  evident,  that  Christ,  before 
whom  John  cried,  was  the  LORD,  whose  way  he  directed  thus  to 
be  prepared  in  the  wilderness ;  the  JEHOVAH,  spoken  of  by  the 
Prophet;  the  Jehovah  of  Hosts,  who  said,  Malachi  iii.  1,  Behold, 
I  will  send  my  messenger  before  MY  face,  and  he  shall  prepare  the 
way  before  ME. 

Exodus  iii.  2 — G,  And  the  ANGEL-JEHOVAH  appeared  unto  him, 
inajlame  of  jire,  out  of  the  midst  of  a  bush  :  and  he  looked,  and 
behold  the  bush  burned  with  fire,  and  the  bush  was  not  consumed. 
And  Moses  said,  I  will  now  turn  aside,  and  see  this  great  sight,  why 
the  bush  is  not  burned.  And  when  JEHOVAH  sazv,  that  he  turned 
aside  to  see,  GOD  called  unto  him,  out  of  the  midst  of  the  bush,  and 
said,  Moses,  Moses !  And  he  said,  Here  am  I.  And  he  said,  Draw 
not  nigh  hither :  put  off  thy  shoes  from  off  thy  feet ;  for  the  place 
whereon  thou  standest  is  holy  ground.  Moreover  he  said,  I  am  the 
God  of  thy  Father,  the  GOD  of  Abraham,  the  GOD  of  Isaac,  and  the 
GOD  of  Jacob.  And  Moses  hid  his  face,  for  he  was  afraid  to  look 
upon  God.  In  this  passage  we  are  informed,  that  the  ANGEL- JE- 
HOVAH appeared  to  Moses,  in  the  burning  bush,  and  said  to  him,  1 
am  the  GOD  of  Abraham,  the  GOD  of  Isaac,  and  the  GOD  of  Jacob. 
The  word  Angel,  as  you  well  know,  denotes  a  person  sent;  and, 
of  course,  implies  a  person  sending.  The  Person  here  sent  is 
called  JEHOVAH,  and  styles  himself  the  GOD  of  Abraham.  It  needs 
no  words  to  show,  that  the  Person  sent  cannot  be  GOD  the  FA- 
THER ;  or  that  he  must  be  the  Angel  of  the  Covenant,  GOD  the 
Sox.  Christ  therefore  is  the  JEHOVAH,  mentioned  in  this  passage, 
as  the  GOD  of  Abraham,  the  GOD  of  Isaac,  and  the  GOD  of  Jacob. 

The  application  of  these  peculiar  names  of  the  Godhead  to  our 
Saviour  furnishes,  in  my  view,  an  unanswerable  argument  to  prove 
his  divinity:  for, 

1st.  In  Isaiah  xlii.  8,  God  says,  I  am  JEHOVAH,  that  is  my  name, 
and  my  glory  I  will  not  give  to  another. 

In  this  passage,  GOD  declares,  that  he  will  not  give  his  name,  or 
glory,  both  terms  meaning  here  the  same  thing,  to  another.  Yet, 
in  the  word  of  this  same  God,  his  several  peculiar  and  distin- 
guishing names  are  given  to  Jesus  Christ;  not  indeed  communi- 
cated to  him;  but  applied  to  him,  as  his  own  original,  proper  ap- 
pellations. This  we  are  taught,  at  large,  Exodus  xxiii.  20,  21, 
Behold  I  send  an  Angel  before  thee,  to  keep  thee  in  the  way,  and  to 
bring  thee  into  the  place  which  I  have  prepared.  Beware  of  him, 
and  obey  his  voice  ;  provoke  him  not :  for  he  will  not  pardon  your 
transgressions,  for  MY  NAME  is  IN  him.  Here  we  are  informed, 
that  the  Angel,  sent  before  the  Israelites,  would  not  pardon  their 
transgressions,  if  they  provoked  him  ;  and  are  thus  certainly  taught, 
that  he  possessed  the  right  and  power  of  pardoning  sin.  But  who 


SER.  XXXV. J  DIVINITY  OF  CHRIST.  531 

can  forgive  sins,  except  GW?  We  are  further  informed,  that  the 
Name  of  God  is  in  this  Angel;  not  that  it  is  given,  or  communicated, 
to  him,  but  that  it  exists  in  him,  and  belongs  to  him,  originally. 
What  this  Name  is,  the  passage,  last  quoted  from  Isaiah,  declares 
to  us  ;  I  am  JEHOVAH,  that  is  my  Name.  It  is  also  declared,  in  the 
same  manner,  to  Moses,  when  asking  of  God,  Exodus  iii.  13, 
What  was  his  Name,  that  he  might  declare  it  to  the  children  of  Is- 
rael. And  God  said  unto  Moses,  I  AM  THAT  I  AM.  Thus  shall  ye  say 
unto  the  children  of  Israel,  I  AM  Jutth  sent  me  unto  you.  It  is  hardly 
necessary  to  remark,  that  the  name  I  AM  has  the  same  import  with 
JEHOVAH.  All  this  is  rendered  perfectly  consistent,  and  obvious, 
by  the  Scriptural  accounts  of  Christ.  I  and  my  Father  are  one, 
said  our  Saviour  to  the  Jews. 

For  God,  therefore,  in  his  own  word,  to  give,  or  apply,  his  name, 
Dr  glory,  to  Christ,  is  not  to  give  it  to  another;  but  to  apply  to 
Christ  names,  which  are  his  own  proper  appellations.  But,  ac- 
cording to  the  Unitarian  doctrine,  this  assertion,  on  the  part  of 
God,  cannot  be  true.  The  doctrine  therefore  is  false  ;  for  Let  God 
be  true,  but  every  man  a  liar  ;  that  is,  every  man,  who  opposes  God, 

2dly.  In  Deuteronomy  xxxii.  39,  in  Isaiah  xliii.  10,  xliv.  6,  8, 
and  xlv.  5,  14,  21,  and  in  various  other  places,  God  says,  that  there 
is  no  God  beside  him  ;  that  there  is  none  else ;  and  that  he  knows 
not  any.  Yet  Christ  is  called  God,  and  announced  by  other  names 
of  the  Deity,  in  the  several  passages  abovementioned,  and  in  many 
others ;  and  this  by  the  same  God,  who  made  this  declaration. 
That  he  is  not  so  called,  in  a  subordinate,  delegated,  or  derived 
sense,  is  unquestionably  evident;  first,  from  the  titles  given  to  him, 
viz.  The  True  God;  The  Mighty  God  ;  The  Great  God  j  The  God 
of  Israel ;  Jehovah;  and  lam  ;  all  of  them  names,  never  given  in 
the  Scriptures  to  any  being,  but  the  Deity :  secondly,  from  the 
things  ascribed  to  Christ  in  the  same  passages  ;  many  of  which,  as 
you  must  have  observed,  cannot  be  predicated  of  any  being,  ex- 
cept the  one  living  and  true  God. 

If  it  be  admitted,  then,  that  the  Scriptures  speak  language  which 
is  to  be  understood  in  its  customary  sense,  the  only  sense  in  which 
it  can  be  intelligible  to  those  to  whom  it  was  addressed,  and  to 
ninety-nine  hundred  ths  of  those  for  whom  the  Scriptures  were 
written  ;  if  it  be  admitted,  that  God  has  chosen  the  most  proper 
terms  to  communicate  true  ideas  of  himself  to  mankind  ;  it  cannot 
be  denied,  that  Jesus  Christ  is  truly,  and  perfectly,  GOD. 


SERMON  XXXVI. 


DIVINITY    OF    CHRIST. PROOFS    FROM    THE    ATTRIBUTES    AND 

ACTIONS    ASCRIBED    TO    HIM. 


ROMANS  viii.  3,  4. — For  what  the  Law  could  not  do,  in  that  it  was  weak  through  the 
flesh,  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  con- 
demned Sin  in  the  flesh  ;  That  the  righteousness  of  the  Law  might  be  fulfilled  in 
us,  who  walk  not  after  the  flesh,  but  after  the  Spirit. 


For  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  of  a  sin-offering, 
hath  condemned  sin  in  the  flesh,  (the  thing  impossible  to  the  Law,  because  it  was 
weak  through  the  flesh  :)  That  the  righteousness  of  the  Law  may  be  fulfilled  by  us 
who  walk  not  according  to  the  flesh,  but  according  to  the  Spirit. 

Dr.  Macknight's  Translation. 

IN  the  preceding  discourse  I  observed,  that  the  great  and  com- 
manding doctrines  of  Christianity  are  briefly  declared  in  this  pas- 
sage of  Scripture ;  and,  as  such,  recited  the  following : 

I.  That  the  Law  could  not  destroy  Sin  in  Man : 

II.  That  God  has  accomplished  this  work  by  sending  his  own  Son 
into  the  world : 

III.  That  this  was   done,  in  order  that  the  righteousness  of  the 
Law  might  be  fulfilled  by  Christians. 

As  the  first  of  these  propositions  had  been  sufficiently  discussed ; 
I  proposed,  in  a  series  of  Sermons,  to  examine  the  second;  and  to 
commence  the  examination  by  inquiring  into  the  character  of  him, 
who  is  here  called  GOD'S  OWN  SON.  After  reciting  several  scriptu- 
ral comments  on  this  phrase,  I  asserted,  that  it  contains  the  follow- 
ing important  Doctrine  : 

That  Jesus  Christ  is  truly  and  perfectly  God. 

This  doctrine  I  proposed  to  illustrate  under  several  heads  of  Dis- 
course, then  specified ;  the  first  of  which  was, 

That  Christ  is  spoken  of,  in  the  Scriptures,  as  the  True  and  Per- 
fect God. 

The  argument,  contained  in  this  proposition,  I  proposed  to  ex- 
hibit by  showing,  that  the 

Names, 

Attributes,  and 

Actions  of  God,  together  with  the 

Relations,  which  he  sustains  to  his  creatures,  are  in  the  Scriptures 
ascribed  to  Christ ;  and,  That  divine  worship  is  in  the  Scriptures  re- 
quired to  berendered,  and  by  persons  inspired  was  actually  rendered, 
to  him. 


SER.  XXXVI.]  DIVINITY  OF  CHRIST. 


533 


The  first  of  these  subjects,  viz.  the  Names  of  God,  I  then  show- 
ed, at  sufficient  length  for  my  design,  to  be  abundantly  applied  to 
Christ  in  the  Scriptures.  I  now  propose  to  exhibit  this  truth  con- 
cerning the  Attributes. 

I.  The  peculiar  attributes  of  God  are  ascribed  to  Christ  in  the 
Scriptures. 

1st.  Eternity. 

Revelation  i.  10,  11.  &c.  I  was  in  the  Spirit  on  the  Lord's  Day, 
and  heard  behind  me  a  great  voice  as  of  a  trumpet,  saying,  I  am  Al- 
pha and  Omega,  thejirst  and  the  Last,  and  I  turned  to  see  the  voice 
that  spake  with  me  ;  and,  being  turned,  I  sazo  seven  golden  candle- 
sticks j  and,  in  the  midst  of  the  seven  candlesticks,  one  like  unto  the 
Son  of  Man  ;  and  when  I  saw  him  I  fell  at  his  feet  as  dead  :  and  he 
laid  his  right  hand  upon  me,  saying  unto  me,  Fear  not,  I  am  the 
First  and  the  Last,  I  am  he,  that  liveth  and  was  dead,  and  behold, 
I  am  alive  for  evermore,  Amen. 

Revelation  ii.  8,  These  things  saith  the  First  and  the  Last,  who 
was  dead  and  is  alive. 

Isaiah  xliv.  6,  THUS  SAITH  JEHOVAH,  King  of  Israel,  and  his 
Reedeemer,  JEHOVAH  OF  HOSTS,  I  am  the  First,  and  I  am  the  Last, 
and  beside  me  there  is  no  God. 

Isaiah  xlviii.  12,  Hearken  unto  me,  O  Jacob,  and  Israel  my  call- 
ed; lam  he  ;  I  am  the  First  ;  I  also  am  the  Last.  Mine  hand,  also, 
hath  laid  the  foundation  of  the  earth,  &c. 

In  the  two  first  of  these  passages,  it  will  not,  for  it  plainly  can- 
not, be  disputed,  that  the  person,  spoken  of  by  St.  John,  and 
afterwards  speaking  of  himself,  who  was  like  unto  the  Son  of  Man 
who  was  dead,  is  alive,  and  liveth  for  ever  more,  was  Christ ;  and 
this  person  in  four  instances  declares  himself  to  be  the  First  and 
the  Last :  the  strongest  assertion,  that  Eternity  past,  and  to  come, 
belongs  to  himself.  If  he  is  the  First,  none  can  have  been  before 
him :  if  he  is  the  Last,  none  can  be  after  him. 

In  the  two  last  passages,  from  the  Prophet  Isaiah,  (the  latter  of 
which  has  in  the  preceding  discourse  been  clearly  proved  to  be 
written  concerning  Christ)  JEHOVAH  or  HOSTS,  who  declares, 
that  beside  himself  there  is  no  God,  declares  also,  that  He  is  the 
First,  and  that  He  is  the  Last.  This  language,  with  mathematical 
certainty,  is  attributable  to  but  one  being ;  and  that  being  is  the 
only  living  and  true  God. 

Proverbs  viii.  22,  23,  The  Lord  possessed  me  in  the  beginning 
of  his  way,  before  his  works  of  old.  I  was  set  up  from  everlasting, 
from  the  beginning,  or  ever  the  earth  was. 

That  the  Person,  here  spoken  of  under  the  name  of  Wisdom,  is 
Christ,  cannot  be  rationally  questioned  by  any  man,  who  reads  this 
chapter  with  attention  ;  especially,  if  he  compares  it  with  the  ac- 
count, given  by  the  same  Person,  of  himself,  in  the  first  chapter  of 
the  same  book ;  where  he  exhibits  himself  as  the  Judge,  and  Re- 


534  DIVINITY  OF  CHRIST.  [SER.  XXXVI. 

warder,  of  mankind.  To  place  the  matter  out  of  doubt,  St.  Paul 
informs  us,  that  Christ  is  the  Wisdom  of  God.  But  this  Person  says, 
he  was  set  up  from  everlasting. 

Micah  v.  2,  And  thou,  Bethlehem  Ephrata,  though  thou  be  little 
among  the  thousands  of  Judah,  yet  out  of  thee  shall  he  come  forth 
unto  me,  that  is  to  be  Ruler  in  Israel ;  -whose  goings  forth  have  been 
from  of  old,  from  everlasting :  In  the  Hebrew,  from  the  days  of 
eternity.  This  passage  was,  in  a  sense,  proverbially,  acknowledged 
by  the  Jewish  nation  to  be  a  prophecy  of  Christ.  See  Matt.  ii.  6, 
where  it  is*quoted,  as  such,  by  the  Pharisees,  in  answer  to  Herod^s 
inquiry  concerning  the  birth-place  of  the  Messiah.  Besides,  God, 
speaking  in  the  passage  itself,  says,  Yet  out  of  thee  shall  he  come 
forth  unto  me,  &c.  Here  He,  whose  goings  forth  have  been  from 
the  days  of  eternity,  is  said  by  another  Person  to  come  forth  unto 
the  Person  speaking  ;  that  is,  unto  God  the  Father. 

John  i.  1,  2,  In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  The  same  was  in  the  beginning 
with  God. 

1  John  v.  20,  This  is  the  True  God,  and  or  even,  the  Eternal 
Life. 

The  names  Jehovah,  I  am,  and  /  am  that  I  am,  already  proved 
to  belong  to  Christ,  are  also  the  strongest  expressions  of  original 
and  eternal  existence.  The  phrase,  lam,  Christ  in  a  peculiar 
manner  applies  to  himself.  John  viii.  58,  And  Jesus  said  unto 
them,  Verily  verily  I  say  unto  you,  before  Abraham  was  I  am, 
John  viii.  24,  If  ye  believe  not  that  I  am,  ye  shall  die  in  your  sins. 
Matthew  xxviii.  20,  Lo,  lam  with  you  alway,  &ic.  Here  Christ 
does  not  say,  Before  Abraham  was,  I  was  ;  or  I  will  be  with  you 
alway;  but  lam,  teaching  us  explicitly,  that  past  and  future  are 
perfectly  present  to  himself;  and  that  his  own  existence  is  one  pre- 
sent time. 

2dly.  Both  by  these  names,  and  by  other  ascriptions  of  Eternity 
to  Christ,  he  is  declared  to  be  underived,  or  self-existent. 

He  who  is  the  First,  he  whose  existence  is  one  present  time,  ne- 
cessarily exists  only  of  himself. 

3dly.   Omnipotence  is  directly  ascribed  to  Christ. 

Rev.  i.  8,  /  am  Alpha  and  Omega,  the  Beginning  and  the  End- 
ing, saith  the  Lord,  who  is,  and  who  was,  and  who  is  to  come,  the 
Almighty.  In  the  llth  verse  of  this  chapter  Christ  utters  these 
words  of  himself.  Either,  then,  there  are  two  persons,  who  truly 
say  these  things,  each  of  himself;  or  Christ  declares  them  of  him- 
self in  both  these  verses.  The  choice  in  this  alternative  I  willingly 
leave  to  the  Unitarians :  for,  either  way,  the  great  question  in  de- 
bate is  determined  with  equal  certainty.  If  Christ  speaks  the 
words  in  the  8th  verse,  he  is  the  Almighty ;  if  not,  there  are  two 
Persons,  who  are  the  Alpha  and  the  Omega,  the  First  and  the  Last. 
Origen  comments  on  these  words  in  the  following  manner :  "  And 
that  thou  mayest  know  the  Omnipotence  of  the  Father  and  the  Son 


SER.  XXXVI-1  DIVINITY  OF  CHRIST. 


535 


to  be  one  and  the  same,  hear  John  speaking  in  the  Revelation  in 
this  manner.  These  things  saith  the  Lord  God,  who  is,  and  who 
was,  and  who  is  to  come ;  the  Almighty :  for  who  is  the  Almighty 
to  conic,  except  Christ?"  Origen  supposed  '  o  "e^ofisvos  to  indicate 
the  coining  of  Christ  at  the  clay  of  Judgment.  Psalm  xlv.  3,  Gird 
thy  sw-dnpon  thy  thigh,  O  J\Iost  Mighty.  He  who  is  most  mighty 
is  plainly  Almighty.  Matthew  xxviii.  18,  And  Jesus  came,  and 
spake  unfa  tkem,  saying,  All  power  is  given  unto  me  in  Heaven  and 
m  Earth.  The  Greek  word  here  is  t^xtim;  the  most  proper  mean- 
ing of  which  u  authority,  control,  or  dominion.  But  he,  who  has 
the  authority,  control,  or  dominion,  over  all  things,  unquestionably 
possesses  all  puvtr,  in  the  original  and  absolute  sense. 

This  control  w.^3  manifested  by  Christ  in  the  obedience  of  dis- 
eases, life,  and  death,  the  elements  of  this  world,  and  Angels  both 
good  and  evil,  to  bis  command.  The  manner,  in  which  he  exer- 
cised his  control  over  all  these  things,  was,  it  should  be  remembered, 
the  same,  which  he  u.-ed  at  the  creation.  In  both  cases  he  spoke, 
and  it  was  done.  The  bread,  with  which  he  fed  the  two  companies 
of  four  thousand,  and  five  thousand,  men,  came  into  existence,  just 
as  the  Heavens  and  the  Earth  had  before  done,  in  obedience  to  his 
mere  pleasure.  To  the  leper  he  said,  /  will  $  be  thou  clean;  to 
the  deaf  ears,  Be  opened;  to  the  blind,  Receive  thy  sight ;  to  the 
demons,  come  out  of  the  man;  and  to  the  winds  and  waves,  Peace? 
be  still:  as  he  had  before  said,  Let  there  be  light ;  and  was  in  the 
same  manner  obeyed.  The  most  proper  mode,  however,  of  ex- 
hibiting the  Omnipotence  of  Christ,  is  to  appeal  to  those  acts  by 
which  it  is  peculiarly  displayed.  When  we  read  John  i.  3,  All 
things  were  made  by  him,  and  without  him  was  not  any  thing  made 
which  was  made  ;  and  Hebrews  i.  2,  Upholding  all  things  by  the 
word  of  his  power-,  we  are  presented  with  the  strongest  possible 
proofs,  that  his  power  is  unlimited.  He,  who  created,  and  who 
upholds,  the  Universe,  plainly  can  do  every  thing,  which  in  its 
nature  is  possible ;  and  is  in  the  absolute  sense  Omnipotent. 

4thly.   Omniscience  is  also  ascribed  to  Christ. 

John  xxi.  17,  Peter  saith  unto  him,  Lord,  thou  knowest  all  things. 
To  this  ascription  of  Omniscience  Christ  makes  no  reply ;  and, 
therefore,  admits  it  in  its  full  latitude.  If  it  had  not  been  true ;  it 
is  impossible,  that  he  should  have  permitted  Peter  to  continue  in 
so  dangerous  an  error. 

Matthew  xi.  27,  All  things  are  delivered  unto  me  of  my  Father, 
and  no  one  knoweth  the  Son,  but  the  Father  :  neither  knowcth  any 
one  the  Father,  save  the  Son  ;  and  he,  to  whomsoever  the  Son  will 
reveal  him.  In  this  passage  both  the  Omniscience  and  incompre- 
hensibility of  Christ  are  declared  by  himself.  He,  who  knows  the 
Father,  is  Omniscient.  He,  who  is  known  only  by  the  Father,  is 
incomprehensible. 

No  exercise  of  Omniscience  is  more  peculiarly  declaratory  of 
this  perfection,  than  searching  the  heart ;  and  none  more  peculiarly 


536  DIVINITY  OF  CHRIST.  [SER.  XXXVI. 

challenged  by  God  as  his  sole  prerogative.  Accordingly,  1  Kings 
viii.  39,  Solomon,  addressing  himself  to  God  in  his  prayer  at  the 
dedication  of  the  Temple,  says,  For  thou,  even  thou  only,  knowest 
the  hearts  of  all  the  children  of  Men.  Yet,  Revelation  ii.  23,  Christ 
says,  And  all  the  churches  shall  know,  that  I  am  he,  who  searcheth 
the  reins  and  the  hearts  :  and  St.  John,  chapter  ii.  23,  24,  says  Now, 
when  he  was  in  Jerusalem,  at  the  passover,  in  the  feast  day,  many 
believed  in  his  name,  when  they  saw  the  miracles  which  he  did.  But 
Jesus  did  not  commit  himself  unto  them,  because  he  knew  all  men. 
Accordingly,  in  Matthew  ix.  4,  it  is  said,  And  Jesus,  knowing  their 
thoughts  :  in  Matthew  xii.  25,  And  Jesus  knew  their  thoughts :  in 
Luke  v.  22,  When  Jesus  perceived  their  thoughts:  in  Luke  vi.  8, 
But  he  knew  their  thoughts:  in  Luke  ix.  47,  And  Jesus  perceiving 
the  thought  of  their  heart :  and  in  Luke  xi.  17,  But  he,  knowing  their 
thoughts.  In  all  these  passages  we  have  the  most  absolute  proof, 
that  it  is  the  prerogative  of  Christ  to  search  the  heart ;  and  that, 
therefore,  he  is  the  God,  to  whom  Solomon  prayed.  The  same 
truth  is  also  declared  in  the  fullest  manner  by  Christ  in  each  of  his 
messages  to  the  seven  Churches,  in  the  verses  beginning  with  7 
know  thy  works,  &c.  See  Rev.  ii.  iii. 

5thly.   Omnipresence  is  ascribed  to  Christ. 

Matthew  xviii.  20,  Where  two  or  three  are  gathered  together  in 
my  name,  there  am  I  in  the  midst  of  them.  This  fact,  the  gather- 
ing together  of  persons  in  the  name  of  Christ,  has  from  the  times 
of  the  Apostles  yearly  existed  in  many  thousands  of  places.  Yet 
Christ  according  to  his  own  declaration  is  in  the  midst  of  all  these 
assemblies. 

Matthew  xxviii.  20,  Lo,  I  am  with  you  alway,  even  unto  the  end 
of  the  world.  Here  Christ  declares,  that  he  is  with  the  Apostles, 
and  succeeding  Ministers,  alway,  unto  the  end  of  the  World.  But 
Ministers  are  in  a  sense  scattered  through  the  world.  With  all 
these  Christ  has  promised  alway  to  be  present. 

Unitarians  object  against  this  interpretation  of  this  passage  that 
*eus  TV  tfuvrsXs'iag  <rs  "aiwvog  ought  to  be  rendered  unto  the  end  of 
the  age.  To  this  I  answer,/™/,  that  this  phrase  is  used  three  times 
in  the  Gospel  of  St.  Matthew  by  Christ  himself:  Matthew  xiii.  39, 
40,  and  49,  The  harvest  is  the  end  of  the  World :  as  therefore  the 
tares  are  gathered  and  burned  in  the  fire,  so  shall  it  be  in  the  end  of 
this  world:  and  again,  So  shall  it  be  at  the  end  of  the  world ;  the 
Angel  shall  come  forth,  and  sever  the  wicked  from  among  the  just. 
These,  if  I  mistake  not,  are  the  only  instances,  in  which  the  phrase 
is  used  at  all ;  and  in  all  these,  except  the  passage  now  in  dispute, 
it  certainly  signifies  the  end  of  the  World,  at  the  general  Judgment. 
There  is  no  warrant  for  supposing,  that  Christ,  who  used  it  in  this 
sense  in  three  instances  out  of  four,  totally  varied  his  meaning  in 
the  fourth  instance,  without  giving  any  notice  of  such  variation. 

Secondly,  If  the  interpretation,  contended  for,  be  admitted;  the 
passage  will  still  equally  declare  the  truth  alleged  from  it.     For, 


SER.  XXXVI.]  DIVLMTT  OF  CHRIST.  537 

if  Christ  was  present  alway  with  the  Apostles,  only  to  the  end  of 
the  Jewish  age,  he  is  Omnipresent.  They  preached  throughout  a 
great  part  of  the  world.  But  no  being  could  be  present  with  them 
alway,  in  these  separate  and  distant  regions,  but  he  whojilletk  all 
things.  Ephesians  iv.  10. 

To  avoid  the  difficulty,  which  is  presented  to  the  Unitarians  by 
this  passage,  Mr.  Belsham,  one  of  the  most  considerable  Socinian 
writers  at  the  present  time,  informs  us,  that  Christ  was  with  St. 
Paul;  and,  I  presume  therefore,  with  the  other  Apostles :  since 
the  promise  was  made  personally  to  them ;  by  his  bodily  presence, 
which  yet  was  invisible.  Accordingly,  Christ  must  be  supposed  to 
have  been  constantly,  and  most  rapidly,  flying,  throughout  that  age, 
from  place  to  place,  and  from  Apostle  to  Apostle.  I  cannot  but 
blush  for  human  nature,  to  see  such  wretched  subterfuges  resorted 
to  by  a  man,  styled  a  Minister  of  the  Gospel,  as  serious  comments 
on  the  Word  of  God ;  for  the  sake  of  escaping  from  the  plain  mean- 
ing of  his  direct  declarations;  and  for  the  sake  of  retaining  a  sys- 
tem, palpably  contradictory  to  those  declarations.  What  mind  does 
not  revolt  at  such  a  debasing  representation  of  the  Redeemer7 
Surely  this  gentleman  might  have  recollected,  that  St.  Peter  said, 
that  the  Heavens  must  receive  Christ  until  the  times  of  the  restitu- 
tion of  all  things;  that  St.  Paul  said,  When  he  had  purged  away 
our  sins,  by  himself  on  the  cross,  he  sate  down  at  the  right  hand  of 
the  Majesty  on  high :  that  Christ  himself  said  to  his  disciples,  and 
now  I  go  my  way  to  Him  that  sent  me  ;  and  to  the  Father,  in  his  in- 
tercessory prayer,  and  now  I  am  no  more  in  the  world;  but  these 
are  in  the  world;  and  I  come  to  thee. 

But  this  interpretation  will  not  help  the  Unitarians  over  the  diffi- 
culty. He  could  not,  on  this  plan,  be  with  them  alway;  and  there- 
fore his  promise  could  not  be  fulfilled.  Besides,  this  promise,  thus 
understood,  would  be  scarcely  at  all  applicable  to  the  purpose,  for 
which  it  was  given  ;  viz.  the  support  and  consolation  of  those,  who 
should  disciple,  and  baptize,  all  ?iations  :  for  these,  existing  in  every 
age,  as  well  as  in  many  countries,  unto  the  real  end  of  the  world, 
need  alike  the  blessing,  which  is  promised. 

This  is  one  of  the  instances,  in  which  a  meaning,  laboriously 
contrived  to  make  the  Scriptures  accord  with  a  j^reconceived  sys- 
tem, is  substituted  for  the  obvious  and  true  one ;  and  may  serve  as 
a  representative  of  the  rest. 

Gthly.  Immutability  is  ascribed  to  Christ.  Hebrezcs  xiii.  8,  Jesus 
Christ,  the  same  yesterday,  to-day,  and  for  ever. 

Psalm  cii.  27,  &c.  quoted  Hebrews  i.  10,  &c.  And  thou,  Lord, 
in  the  beginning,  hast  laid  the  foundations  of  the  Earth,  and  the 
Heavens  are  the  works  of  thy  hands.  They  shall  perish,  but  thou 
rcmaincst ;  yea,  all  of  them  shall  wax  old  as  doth  a  garment,  and 
as  a  vesture  shah  thou  change  them,  and  they  shall  be  changed ; 
but  thou  art  the  same,  and  thy  years  shall  have  no  end.  This  pas- 
sage is  declared  by  St.  Paul  to  be  spoken  of  Christ,  as  I  shall  have 

VOL.  I.  68 


538  DIVINITY  OF  CHRIST.  [SER.  XXXVI. 

occasion  to  show  more  particularly  hereafter:  and  in  both  passages 
he  is  declared  to  possess  absolute  immutability.  On  this  subject 
I  argue  in  the  following  manner: 

If  Christ  is  unchangeable ;  he  is  so,  either  because  his  faculties 
are  so  immensely  great,  and  his  character  so  perfectly  good,  as  to  be 
incapable  of  change,  cither  by  increase  or  diminution  ;  or,  if  the  sup- 
position be  possible,  because  he  possesses  a  mind,  which,  having 
originally  received  all  its  ideas,  is  unable,  by  means  of  its  singular 
constitution,  either  to  lose  any  of  those  which  it  has  received,  or,  to 
receive  any  more  ;  and  which,  having  originally  possessed  a  certain 
degree  of  energy,  and  moral  worth,  is,  by  its  singular  nature,  also, 
made  incapable  in  both  these  respects  of  any  alteration.  No  words 
are  necessary  to  show,  that  every  new  idea  makes  a  real  change 
in  the  recipient;  and  that,  therefore,  every  Intelligent  creature 
changes  of  necessity  every  day,  in  the  manner,  which  we  actually 
behold. 

That  Christ  is  not  unchangeable,  according  to  the  latter  of  these 
suppositions,  will,  I  suppose,  be  admitted  without  a  debate.  For 
though  I  have  made  the  supposition,  it  is,  I  think,  clearly  incon- 
sistent with  the  essential  nature  of  an  Intelligent  being.  No  such 
being,  turning  his  mind  to  the  objects,  by  which  thought  is  excited, 
can  possibly  fail  of  receiving  new  ideas.  Besides,  that  Christ  is 
not  in  this  manner  unchangeable  is  certain,  from  Luke  ii.  52,  And 
Jesus  increased  in  wisdom  and  stature,  and  in  favour  with  God  and 
man.  Here  it  is  asserted,  not  only  that  he  changed,  when  twelve 
years  of  age,  but  so  perceptibly  as  to  have  the  change  dstinctly 
marked  by  those  around  him. 

Therefore,  by  necessary  consequence  he,  concerning  whom  this 
attribute  is  asserted,  is  infinitely  different  in  nature  from  the  Infant, 
which  was  born  of  the  Virgin  Mary  $  and  was  united  to  that  Infant 
by  a  mysterious  union,  so  as  to  become  one  person,  denominated, 
with  strict  propriety,  by  the  one  name  Jesus  Christ,  or  the  Anoint- 
ed Saviour. 

II.  The  peculiar  Actions  of  God  are  ascribed  to  Christ  in  the 
Scriptures. 

On  this  subject  I  observe, 

1st.   That  the  Creation  of  all  things  is  ascribed  to  Christ; 

John  i.  3,  By  him  all  things  were  made ;  and  without  him  was 
not  even  one  thing  made,  which  hath  been  made. 

Colossians  i.  16,  For  by  him  were  all  things  created,  that  are  in 
heaven  and  that  are  in  earth,  visible  and  invisible,  whether  they  be 
thrones,  or  dominions,  or  principalities,  or  powers,  all  things  were 
created  by  him  and  for  him. 

Hebrews  i.  10,  quoted  from  Psalm  cii.  25,  Thou  Lord  in  the  be" 
ginning  hast  laid  the  foundations  of  the  earth  ;  and  the  heavens  are 
the  work  of  thy  hands. 

It  has  been  denied,  that  this  last  passage  is  applied  by  the  Apos- 
tle to  Christ;  but  the  denial  cannot,  I  think,  have  proceeded  even 


SER.  XXXVI.]  DIVINITY  OF  CHRIST.  539 

from  prejudice.  It  must  have  resulted  from  absolute  inattention. 
In  the  7th  verse  the  Apostle  says,  And  of  the  angels  he  sailh,  Who 
maketh  his  angels  spirits,  and  his  Ministers  aflame  of  fire.  But 
unto  the  Son  he  saith,  What?  Two  things,  which  follow.  The  first, 
quoted  from  the  xlvth  Psalm,  beginning  Thy  throne,  0  God,  is  for 
ever  and  ever;  the  second,  quoted  from  Psalm  cii.  and  beginning 
with  Thou  Lord  in  the  beginning  hast  laid  the  foundations  of  the 
earth :  and  these  two  are  coupled  by  the  conjunction  Ka»,  or  and.* 
In  this  manner  the  passage  has  meaning,  and  syntax  ;  but,  without 
it,  has  neither.  If  the  passage  be  not  applied  to  Christ  by  the 
Apostle,  he  departs  entirely  from  his  discourse,  begun  before,  and 
continued  after,  this  passage  ;  that  is,  carried  through  the  whole 
chapter ;  and  inserts  these  three  verses,  containing,  according  to 
this  scheme,  not  even  a  parenthetical  reference  to  any  thing  in  the 
chapter,  nor  indeed  to  any  thing  in  the  whole  book.  In  the  mean 
time,  the  and,  by  which  it  is  connected  with  the  former  quotation, 
and  which  determines  it,  beyond  debate,  to  be  a  part  of  the  speech 
of  tne  Fainer  to  the  Son,  makes  it,  according  to  this  scheme,  to  be 
ungrammatical  nonsense.  Surely  such  writing  ought  not  to  be  at- 
tributed to  the  Apostle  Paul ;  even  if  we  regard  only  his  charac- 
ter, as  a  man  of  understanding.  It  ought,  however,  to  be  remark- 
ed, that  for  the  present  purpose  the  passage  may  be  dispensed 
with,  without  any  disadvantage  :  those,  which  remain,  being  abun- 
dantly sufficient  to  establish  the  point.  In  the  two  former  of  these 
passages  it  is  asserted,  that  all  things  in  Heaven  and  in  earth,  risi- 
ble and  invisible  ;  nay,  that  every  thing  which  has  been  made,  with- 
out the  exception  even  of  one  ;  were  created  by  Jesus  Christ :  in  the 
latter,  the  heavens  and  the  earth,  the  Jewish  appropriate  phrase  to 
denote  the  Universe,  are  declared  to  be  the  work  of  his  hands. 

On  these  passages  I  observe,  that,  if  a  person,  thoroughly  ac- 
quainted with  language,  were  to  sit  down  purposely  to  express  the 
proposition,  that  Christ  created  all  things,  he  could  not  find  words 
to  express  it  more  clearly,  and  decisively,  than  those,  which  con- 
vey to  us  each  of  these  scriptural  declarations.  St.  John,  particu- 
larly, has  gone  the  utmost  length,  which  human  language  will  per- 
mit ;  when,  after  saying,  And  by  him  all  things  ivere  made,  he 
subjoins,  and  without  him  was  not  even  one  thing  made,  which  has 
been  made. 

2dly.  The  preservation  of  all  things  is  also  ascribed  to  Christ  in 
the  most  explicit  manner. 

Colossians  i.  17,  By  him,  that  is,  Christ,  do  all  things  consist. 

Hebrews  i.  1,2,  God,  who  at  sundry  times,  and  in  divers  man- 
ners, spake  unto  our  fathers  by  the  Prophets,  hath  in  these  last  days 
spoken  unto  us  by  his  son;  Whom  he  hath  appointed  heir  of  all 
things  ;  by  whom  also  he  made  the  worlds  :  Who,  being  the  bright- 
ness  of  his  glory,  and  the  express  image  of  his  person,  and  uphold- 
ing all  things  by  the  word  of  his  power,  &c. 

*  See  an  example  of  the  same  mode  of  connexion,  Matt,  xxlii.  16 — 18. 


540  DIVINITY  OF  CHRIST.  [SER.  XXXVI. 

On  these  passages  it  cannot  be  necessary  to  dwell.  They  plainly 
have  but  one  meaning :  and  that  meaning  is  too  explicit  to  admit 
even  of  an  ingenious  misconstruction.  The  words  make  it  evident,  if 
words  can  make  it  evident,  that  Christ  is  the  Upholder  of  all  things. 

3dly.  The  Government  of  all  things  is,  in  the  same  direct  and 
distinct  manner,  applied  to  Christ,  Psalm  xlv.  6,  Thy  throne,  O  God, 
is  for  ever  and  ever. 

The  second  Psalm,  throughout,  is  an  illustrious  exhibition  of  the 
universal  dominion  of  Christ. 

The  seventy -second  Psalm  is  a  still  more  glorious  exhibition  of 
the  same  subject.  Here  it  is  said,  that  his  dominion  shall  extend 
from  sea  to  sea,  and  from  the  river  to  the  ends  of  the  earth  ;  that 
all  Kings  shall  bow  down  to  him  :  that  all  nations  shall  serve  him  : 
that  they  shall  fear  him  as  long  as  the  sun  and  the  moon  endure  : 
that  his  name  shall  endure,  and  be  blessed,  for  ever :  and  that  the 
whole  earth  shall  be  filed  with  his  glory.  Amen. 

Psalm  ex.  1,  The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right 
hand,  until  I  make  thine  enemies  thy  footstool. 

Psalm  viii.  5,  Thou  madest  him  a  little  (for  a  little  time)  lower 
than  the  Angels,  and  hast  crowned  him  with  glory  and  honour : 
Thou  madest  him  to  have  dominion  over  the  works  of  thy  hands. 
See  this  passage  applied  to  Christ,  Heb.  ii.  9. 

Isaiah  ix.  6,  7,  Unto  us  a  Child  is  born,  unto  us  a  Son  is  given  ; 
and  the  government  shall  be  upon  his  shoulder.  And  his  name  shall 
be  called  Wonderful,  Counsellor,  the  Mighty  God,  the  Father  of  the. 
everlasting  Age,  the  Prince  of  Peace.  Of  the  increase  of  his  go- 
vernment and  peace  there  shall  be  no  end. 

Daniel  vii.  13,  14,  And  I  saw  in  the  night  visions,  and  behold,  one 
like  the  Son  of  man  came  with  the  clouds  of  heaven,  and  came  to 
THE  ANCIENT  or  DAYS  ;  and  they  brought  him  near  before  him. 
And  there  was  given  him  dominion,  and  glory,  and  a  kingdom  ;  that 
all  people,  nations,  and  languages,  should  serve  him  :  his  dominion 
is  an  everlasting  dominion,  which  shall  not  pass  away  /  and  his  king- 
dom that,  which  shall  not  be  destroyed. 

The  same  doctrine  is  pursued  throughout  the  JVero  Testament  in 
the  same  explicit  manner.  Acts  x.  36,  The  Word,  which  he  sent  to 
the  children  of  Israel,  proclaiming  glad  tidings  of  peace  by  Jesus 
Christ.  This  person  is  Lord  of  all  things. 

Rom.  ix.  5,  Of  whom,  as  concerning  thejlesh,  Christ  came,  who 
is  over  all  things,  God  blessed  for  ever  and  ever.  Amen. 

1  Cor.  xv.  25,  For  he  must  reign,  until  he  hath  put  all  enemies 
under  his  feet. 

Ephesians  i.  20,  Which  he  zvrought  in  Christ,  when  he  raised  him 
from  the  dead,  and  set  him  at  his  own  right  hand  in  the  heavenly 
places,  far  above  all  principality,  and  power,  and  might,  and  domin- 
ion, and  every  name  that  is  named,  not  only  in  this  world,  but  in  that 
which  is  to  come  :  and  hath  put  all  things  under  his  feet  j  and  given 
him  to  be  head  over  all  things  unto  the  Church. 


SER.  XXXVI.]  DIVINITY  OF  CHRIST.  541 

Philippians  ii.  9 — 11,  Wherefore  God  hath  highly  exalted  him, 
and  given  him  a  name  which  is  above  every  name :  that  at  the  name 
of  Jesus  every  knee  should  bow,  of  things  in  Heaven,  and  things  in 
tarth,  and  things  under  the  earth  /  and  that  every  tongue  should 
tonfcss,  that  he  is  Lord,  to  the  glory  of  God  the  Father. 

These  numerous  passages  are,  comparatively,  but  a  few  of  those, 
in  which  the  Scriptures  assert  the  absolute  and  universal  dominion 
of  Christ.  I  have  recited  such  a  number  of  them,  to  show,  that 
this  doctrine  runs  through  the  whole  sacred  volume.  No  words 
can  be  conceived,  which  can  express  absolute  and  supreme  do- 
minion over  all  beings,  and  all  events,  more  unequivocally,  or  more 
forcibly,  than  these.  The  name  of  Christ  is  here  declared  to  be 
above  every  name  that  is  named,  not  only  in  this  world,  but  in  that 
which  is  to  come,  in  earth  and  in  heaven,  in  time  and  in  eternity. 
All  things  in  all  worlds  are  required  to  bow  to  him.  Angels  of 
every  order,  as  well  as  men,  it  is  declared,  shall  thus  bow  to  him, 
either  voluntarily,  or  involuntarily  ;  and  shall  confess  that  he  is 
Lord,  to  the  glory  of  God  the  Father.  This  dominion  also  is  as- 
serted to  be  without  limits,  and  without  end.  I  shall  only  add,  from 
the  mouth  of  Christ  himself,  lam  the  first  and  the  last  and  the 
living  one.  Also  I  was  dead,  and  behold,  I  am  the  living  one  for 
ever  and  ever  :  and  I  have  the  keys  of  Hades  and  of  Death.  I  shut, 
and  no  one  openeth;  I  open,  and  no  one  shutteth  :  Rev.  i.  17,  18, 
and  iii.  7;  and  the  equivalent  passage,  Matthew  xxviii.  18,  And 
Jesus  came,  and  spake  unto  them,  saying,  All  authority  in  Heaven 
and  in  earth  is  given  unto  me.  Here  Christ  asserts,  that  the  right- 
ful exercise  of  all  power  in  heaven  and  in  earth  is  in  his  possession ; 
that  he  has  the  keys  of  Hades  and  of  Death ;  or  the  absolute  con- 
trol over  the  world  of  the  dead  and  the  region  of  departed  spirits. 
From  that  world,  from  that  region,  none  of  the  numberless  inhabit- 
ants can  escape  without  his  permission  ;  but,  when  the  gates  are 
unlocked  by  him,  none  can  hinder  them  from  coming  forth ;  as  at 
his  call  they  will  actually  do,  on  the  great  and  final  day. 

4thly.  The  act  of  giving  and  restoring  Life  is  also  expressly  as- 
cribed to  Christ  in  a  variety  of  ways. 

Particularly,  while  he  resided  in  this  world,  he  raised  the  dead 
at  his  pleasure.  The  daughter  of  Jairus,  the  son  of  the  Widow  of 
Nain,  and  his  beloved  Lazarus,  were  illustrious  examples.  All 
these  returned  again  from  the  world  of  departed  spirits  at  his  com- 
mand. Damsel,  I  say  unto  thcc,  Arise;  Young  man,  I  say  unto 
thce*  Arise ;  Lazarus,  Come  forth;  were  the  only  means,  which  he 
employed  ;  and  the  spirits  of  these  deceased  persons  instantly 
obeyed  the  call.  This  amazing  power  he  accordingly  asserts  of 
himself  in  terms  absolute  and  universal.  As  the  Father  rafscth  up 
and  quickcncth,  even  so  the  Son  quickencth  whom  he  will.  John  v.  22. 
As  l/ic  Father  hath  life  in  himself,  so  hath  he  given  to  the  Son  to 
hai-c  life  in  himself.  In  the  same  manner,  St.  Paul  declares,* 

•  See  also  Phil.  iii.  21,  and  Col.  iii  4 


542  DIVINITY  OF  CHRIST.  [SER.  XXXVI 

1  Cor.  xv.  45,  The  first  Adam  was  made  a  living  soul ;  the  last  Adam 
was  a  quickening  Spirit.  In  a  still  more  striking  manner  did  he 
exemplify  this  wonderful  power  in  raising  himself  from  the  dead. 
That  he  did  this  cannot  be  doubted,  unless  we  are  disposed  to 
doubt  the  truth  of  his  own  express  declaration.  John  x.  17,  18, 
Therefore  doth  my  Father  love  me  because  I  lay  down  my  life  that  1 
might  take  it  up  again  :  no  one  taketh  it  from  me,  but  I. lay  it  down 
of  myself.  I  have  power  to  lay  it  down,  and  I  have  power  to  take  it 
up  again. 

In  this  passage  it  is  as  evident,  as  words  can  make  it,  that  Christ 
laid  down  his  life,  of  his  own  accord  only,  and  of  his  own  accord 
took  it  up  again ;  and  that  no  one  zuas  able  to  take  it  from  him. 
Accordingly  St.  Peter  declares,  Acts  ii.  24,  that  it  was  not  possible 
for  him  to  be  holden  of  death. 

Another  most  wonderful  exhibition  of  this  astonishing  power  will 
be  made  by  him,  as  he  himself  has  told  us,  in  raising  up  the  dead 
at  the  last  day.  And  this  is  the  will  of  Him  that  sent  me,  that  every 
one  who  sceth  the  Son,  and  believeth  on  him,  may  have  everlasting 
life  ;  and  I  will  raise  him  up  at  the  last  day.  John  vi.  40.  And 
again,  verse  56,  Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath 
eternal  life,  and  I  zoill  raise  him  up  at  the  last  day.  See  also 
verses  39  and  44.  John  v.  28,  Marvel  not  at  this ;  for  the  hour  is 
coming,  in  the  which  all  that  are  in  the  graves  shall  hear  his  voice, 
and  shall  come  forth  ;  they  that  have  done  good  to  the  resurrection 
of  life,  and  they  that  have  done  evil  to  the  resurrection  of  dam- 
nation. 

After  Christ  had  ascended  to  Heaven,  the  Apostles,  according  to 
his  promise,  raised  the  dead  by  his  power  and  authority  ;  and  thus 
proved  the  Ubiquity  of  his  power,  as  well  as  of  his  presence. 

As  there  can  be  no  rational  doubt  concerning  these  passages, 
and  no  misconstruction  of  them  except  by  violence;  I  do  not  sup- 
pose any  explanation  of  them  to  be  necessary.  They  carry  their 
own  meaning  perfectly  in  themselves,  and  therefore  demand  no 
comment.  The  united  language  of  them  all  is,  that  Christ  in  him- 
self perfectly  possesses  the  power  of  giving  life;  that  in  this  world 
he  exercised  it  on  himself,  and  many  others;  and  that  he  will  most 
wonderfully  display  the  same  power,  at  the  end  of  this  earthly  sys- 
tem, by  raising  to  life  the  great  congregation  of  the  dead. 

5thly.   The  forgiveness  of  Sin  is  expressly  ascribed  to  Christ. 

Thus  in  Exodus  xxiii.  20,  21,  already  quoted  for  another  pur- 
pose, it  is  said,  Behold  I  send  an  Angel  before  thee  to  keep  thee  in 
the  way,  and  to  bring  thee  into  the  place  which  I  have  prepared. 
Beware  of  him,  and, obey  his  voice;  provoke  him  not:  for  he  will 
not  pardon  your  transgressions  ;  for  my  name  is  in  him.  In  this 
passage  it  is  evident  beyond  a  doubt,  that  the  Angel,  who  was  sent 
before  the  Israelites,  was  possessed  of  the  power,  and  right,  to  for- 
give sins.  Otherwise  God  could  not  have  thus  cautioned  the 
Israelites  not  to  provoke  him,  for  this  reason :  since  the  reason 


SER.  XXXVI.]  DIVINITY  OF  CHRIST. 


543 


would  not  have  existed ;  and  would,  therefore,  have  been  alleged 
insincerely.  But  this  cannot  be  attributed  to  God.  2  Corinth- 
ians ii.  10,  For  if  I  forgave  any  thing,  to  whom  I  forgave  it,  for 
your  sake  forgave  I  it  in  the  person  of  Christ.  The  Apostle  here 
declares  to  the  Corinthians,  that  he  forgave  the  offenders,  refer- 
red to  in  his  former  epistle,  in  the  person  of  Christ :  or  standing 
as  his  representative :  but,  if  Christ  could  not  himself  forgive  sins, 
the  Apostle  might  with  equal  propriety  have  said,  that  he  forgave 
it  in  the  person  of  any  other:  the  person  of  Christ,  here,  being 
equivalent  to  the  name  and  authority  of  Christ;  but,  if  Christ  had 
not  the  power  to  forgive  sins,  this  authority  would  have  been  no- 
thing. Colossians  iii.  13,  Forbearing  one  another,  and  forgiving 
one  another,  if  any  man  have  a  quarrel  against  any,  even  as  Christ 
forgave  you. 

The  import  of  this  passage  will  be  sufficiently  understood,  if  it 
can  need  any  explanation,  by  reciting  the  parallel  passage  Eph.  iv. 
32,  Forgiving  one  another,  even  as  God  for  Christ's  sake  hath  for- 
given you. 

Acts  vii.  59,  CO,  And  they  stoned  Stephen,  invocating,  and  say- 
ing, Lord  Jesus  receive  my  spirit.  And  he  kneeled  down  and  cried 
with  a  loud  voice,  Lord,  lay  not  this  sin  to  their  charge. 

In  this  affecting  passage  Stephen,  full  of  the  Holy  Ghost,  and 
vouchsafed  a  vision  of  the  glory  of  God,  and  of  Jesus  standing  on 
the  right  hand  of  God,  prays  to  Christ  to  forgive  the  sin  of  his  mur- 
derers. Words,  one  would  think,  cannot  be  more  decisive. 

Matthew  ix.  2 — 7,  And,  behold,  they  brought  to  him  a  man  sick 
of  the  palsy,  lying  on  a  bed:  and  Jesus,  seeing  their  faith,  said  unto 
the  sick  of  the  palsy,  Son,  be  of  good  cheer;  thy  sins  are  forgiven 
ihee.  And,  behold,  certain  of  the  scribes  said  within  themselves, 
This  man  blasphemeth.  And  Jesus,  knowing  their  thoughts,  said, 
Wherefore  thin/eye  evil  in  your  hearts?  For,  Whether  is  easier  to 
say,  Thy  sins  be  forgiven  thec  ;  or  to  say,  Arise  and  walk  ?  But 
that  ye  may  know  that  the  Son  of  Man  hath  power  on  earth  to  for- 
give sins,  (then  saith  he.  to  the  sick  of  the  palsy")  Arise,  take  up  thy 
bed,  and  go  unto  thine  house.  And  he  arose,  and  departed  unto  his 
house. 

In  this  passage  Christ  said  to  the  sick  of  the  palsy,  Son,  thy  sins 
arc.  forgiven  thce.  Some  of  the  Scribes,  who  were  present,  accused 
him  in  their  own  hearts  of  blasphemy  ;  and  said,  as  Mark  informs 
us,  Who  can  forgive  sin,  but  God  only  ?  In  this  also  they  spoke  the 
triuh.  Christ  knew  their  thoughts ;  and  asked  them,  Wherefore, 
think  yc  evil  in  your  hearts  ?  For  whether  is  easier,  to  say,  Thy  sins 
be  forgiven  thec,  or  to  say,  Arise,  and  walk?  Both  these  acts  be- 
longing to  God  only,  the  latter  is  here,  with  supreme  force,  pro- 
posed as  a  test  of  the  former.  Christ,  therefore,  makes  it  such  ; 
and  tells  the  Scribes,  that  he  will  prove  to  them  his  power  to  for- 
give sins  by  his  power  to  raise  up  the  sick  of  the  palsy,  with  a 
command.  Accordingly,  as  a  proof  in  form,  that  he  possessed  this 


544  DIVINITY  OF  CHRIST.  [SER.  XXXVI. 

power,  he  says  to  the  sick  of  the  palsy,  Arise,  and  walk.  The  sick 
•man  immediately  arose,  and  departed  to  his  house. 

Here  the  power  of  Christ  to  forgive  sins  was  denied  by  the 
Scribes,  and  expressly  asserted  by  himself.  Of  this  assertion  he 
undertook  the  proof,  on  the  spot ;  and  the  proof,  proposed,  was  a 
miracle.  A  miracle  can  be  wrought  by  none  but  God  ;  and  God 
cannot  work  a  miracle,  to  prove  a  falsehood.  The  miracle  was 
wrought ;  the  assertion,  therefore,  was  true. 

Gthly.  The  act  of  giving  Eternal  life  is  abundantly  ascribed  to 
Christ  in  the  Scriptures. 

John  x.  27,  28,  My  sheep  hear  my  voice,  and  I  know  them,  and 
they  foil  ozo  me  ;  and  I  give  unto  them  eternal  life,  and  they  shall 
never  perish. 

Revelation  xxi.  6,  I  am  Alpha,  and  Omega,  the  beginning  and 
the  end.  I  zuill  give  unto  him,  that  is  athirst,  of  the  fountain  of 
the  water  of  life  freely. 

Revelation  ii.  7,  To  him  that  overcometh  will  I  give  to  eat  of  the 
tree  of  life,  which  is  in  the  midst  of  the  Paradise  of  God.  See  also 
verses  17,  and  28. 

Revelation  iii.  5,  He  that  overcometh,  the  same  shall  be  clothed  in 
white  raiment  /  and  I  will  not  blot  out  his  name  out  of  the  book  of 
life.  See,  also,  verses  12  and  21. 

These  passages  need  no  explanation. 

7thly.  To  Christ  is  ascribed  the  great  and  awful  act  of  Judging 
the  world,  and  of  acquitting  and  condemning  angels  and  men. 

John  v.  22,  The  Father  judgeth  no  man,  but  hath  committed  all 
judgment  unto  the  Son.  See  also,  what  will  preclude  any  further 
inquiry,  the  account  of  the  last  judgment,  given  by  Christ  himself, 
in  the  25th  chapter  of  Matthew. 

All  these  are  confessedly  the  acts  of  the  infinite  God  alone ;  anti 
involve  the  absolute  possession  of  power,  and  perfection  without 
limits.  To  create,  preserve,  and  govern,  the  Universe ;  to  give 
and  restore  life ;  to  forgive  sin  ;  to  bestow  eternal  life ;  to  judge 
the  world  of  angels  and  men,  and  acquit,  or  condemn,  finally  and 
for  ever  all  Intelligent  beings ;  is,  if  any  thing  is,  to  be,  and  to  act 
as  being,  the  true  God ;  the  only,  infinite,  and  eternal  JEHOVAH. 

In  the  great  act  of  judging  the  world,  particularly,  the  absolute 
exercise,  and  the  most  wonderful  display  ever  made,  of  Omnis- 
cience, as  well  as  Infinite  Justice,  will  be  made.  To  judge  right- 
eously in  this  amazing  case  plainly  requires  the  most  exact  and 
minute,  as  well  as  the  most  comprehensive  and  perfect  know- 
ledge of  all  the  thoughts,  words,  and  actions,  of  Intelligent  beings; 
together  with  all  the  aggravations  and  palliations  of  guilt,  and  all 
the  enhancements  and  diminutions  of  virtue,  which  have  existed  in 
the  Universe.  Consequently,  whatever  circumstances  have  at- 
tended these  innumerable  beings  must  be  perfectly  known,  and 
actually  present  at  once  to  the  view  of  such  a  judge.  Nor  must 
he  be  less  perfectly  acquainted  with  the  precise  kinds,  and  distri- 


SER-  XXXVI.]  DIVINITY  OF  CHRIST. 


545 


butions,  of  punishment  and  reward,  which  the  respective  works 
and  characters,  of  these  numberless  individuals,  in  their  endlessly 
various  circumstances,  justly  require. 

To  these  things  must  be  added,  what  Christ  directly  challenges 
to  himself,  the  power  of  opening  and  shutting  heaven  and  hell,  or 
Hades,  at  his  pleasure,  and  of  conferring  the  happiness  of  heaven, 
and  inflicting  the  miseries  of  hell,  on  whom  he  pleases. 

If,  then,  Christ  be  not  God ;  the  real  God  has  so  ordered  things 
in  his  providence,  that  the  peculiar  displays  of  divine  perfection, 
the  greatest  which  will  ever  be  made,  will  be  made  by  a  creature, 
and  not  by  himself.  The  creation,  preservation,  and  government, 
of  the  Universe  ;  the  giving  of  life,  and  the  restoration  of  it  to  the 
dead  ;  the  forgiveness  of  sin  ;  the  communication  of  endless  life ; 
and  the  final  judgment  of  Intelligent  beings;  are  the  highest,  the 
most  peculiar,  and  the  most  perfect,  displays  of  the  Godhead. 
Omnipotence  and  Infinite  Wisdom  are  pre-eminently  manifested  in 
the  formation  and  government  of  all  things  ;  Infinite  Benevolence, 
in  the  forgiveness  and  salvation  of  sinners;  and  Omniscience  and 
Infinite  Justice,  in  acquitting  and  condemning,  rewarding  and  pun- 
ishing, the  righteous  and  the  wicked. 

If,  then,  these,  the  most  perfect,  displays  of  the  Godhead,  do 
not  prove  Christ  to  be  the  real  and  supreme  God  ;  let  me  ask,  In 
what  manner,  and  by  what  arguments,  shall  we  prove,  that  there 
is  such  a  God  ?  The  existence  and  perfections  of  this  glorious  Be- 
ing have,  hitherto,  been  always  evinced  from  the  Creation,  Pre- 
servation, and  Government,  of  the  Universe.  But  these,  if  the 
Scriptures  are  true,  are  the  acts  of  Christ.  If,  then,  they  prove 
the  existence  of  God  at  all ;  they  certainly  prove  Christ  to  be  God. 
If  they  do  not  prove  him,  whose  acts  they  are,  to  be  God ;  they 
do  not  prove  God  to  exist  at  all :  for  they  cannot  prove  him  to  be 
God,  whose  acts  they  are  not.  To  what  proofs,  then,  of  the  be- 
ing of  God  hre  we  to  recur,  unless  we  admit  these  to  be  the  proofs  ? 
and  if  we  admit  them,  how  can  we  deny,  or  doubt,  the  Deity  of 
Christ  ? 

Let  me  further  ask  each  member  of  this  assembly  to  apply  this 
subject  to  his  own  case ;  and  say,  whether  he  is  not  ready  fear- 
lessly to  commit  his  all  to  f/iim,  who  has  done,  and  will  do,  all 
these  amazing  things  ?  who  in  the  Scriptures  is  called  God,  and 
JEHOVAH  ;  and  to  whom  all  the  attributes  of  the  Infinite  Mind  are 
ascribed  ?  If  he  is  not;  let  me  ask  him,  To  what  being  is  he  willing 
to  trust  this  mighty  deposit;  himself;  his  soul;  his  all' 


VOL.  I.  69 


SERMON  XXXVII. 


DIVINITY    OF   CHRIST   PROVED   FROM   DIVINE    RELATIONS,    SUSTAINED 
BY  HIM  ;    AND  FROM  DIVINE  WORSHIP,  AND  RENDERED,  TO  HIM. 


ROMANS  viii.  3,  4. — For  what  the  Law  could  nol  do,  in  that  it  was  weak  through  the 
flesh,  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  *»?,  con- 
demned Sin  in  the  flesh  ;  That  the  righteousness  of  the  Law  might  be  fulfilled  in 
us,  who  wulk  not  after  the  flesh,  but  after  the  Spirit. 


For  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  of  a  sin-off tniig, 
hath  condemned  sin  in  the  flesh,  (the  thing  impossible  to  the  Law,  because  it  was 
weak  through  the  flesh  .-)  That  the  righteousness  of  the  Law  may  be  fulfilled  by  us, 
who  walk  not  according-io  the  flesh,  but  according  to  the  Spirit. 

Dr.  Macknighfs  Translation. 

HAVING  shown  in  the  two  preceding  discourses,  that  Christ  is 
spoken  of  in  the  Scriptures  as  the  true  and  perfect  God  ;  because, 

1  st.   The  Names, 

2dly.   The  Attributes,  and, 

3dly.  The  Actions  of  God  are  ascribed  to  him  ;  I  shall  now  pro- 
ceed to  consider  the  remaining  particulars,  proposed  under  this 
head :  viz. 

4thly.  That  the  Relations,  which  God  sustains  to  his  creatures, 
are,  in  the  Scriptures,  ascribed  to  Christ  ;  and, 

5thlv.  That  Divine  Worship  is  in  the  Scriptures  required  to  bt 
rendered,  and  by  persons  inspired  was  actually  rendered,  to  Christ. 

In  examining  the  Relations •,  sustained  by  God  to  his  creatures,  and 
ascribed  in  the  Scriptures  to  Christ,  so  copious  a  field  is  opened  for 
discussion,  that  it  can  only  be  partially  surveyed  at  the  present  time. 
I  shall,  therefore,  confine  my  attention  to  the  following  particulars. 

1st.   Christ  sustains  to  the  Universe  the  Relation  of  Creator. 

In  the  passages,  quoted  in  the  preceding  discourse,  to  prove,  that 
the  act  of  creating  is  ascribed  to  Christ  in  the  Scriptures,  it  is  as- 
serted, that  he  is  the  Creator  of  the  Heavens  and  the  Earth ;  of 
Thrones,  Dominions,  Principalities,  and  Powers  ;  and  of  every  in 
dividual  thing,  which  hath  been  made.     In  the  Relation  of  Creator 
he  stands,  therefore,  to  every  being,  great  and  small,  in  the  Hea- 
vens and  in  the  Earth.     Atoms  were  called  into  existence  by  his 
word  :  Angels  owe  to  him  their  exalted  being.     This  is  a  relation, 
which   no  being,  but  the  infinite  JEHOVAH,   can  sustain;   and  is 
plainly  that,  on  which  all  the  other  relations  of  God  to  his  crea 


SER.  XXXVII.]  DIVINITY  OF  CHRIST.  547 

tures  depend.  Accordingly,  God  challenges  this  character  to  him- 
self, as  his  character  alone,  sustained  by  himself  only.  /,  saith  he, 
am  JEHOVAH,  and  none  else  j  forming  light,  and  creating  darkness ; 
making  peace,  and  creating  evil :  I  JEHOVAH  am  the  author  of  all 
these  things.*  Whatever  the  Creator  makes  is  in  the  most  absolute 
sense  his  own  ;  and  can  in  no  sense  belong  to  any  other,  unless  by 
his  gift.  Whatever  connexion,  therefore,  exists  between  God,  as 
God,  and  creatures,  as  such,  arises  originally,  and  entirely,  from 
the  act  of  bringing  them  into  being.  All  the  rights  which  the  In- 
finite Mind  claims,  and  holds,  over  the  Universe,  and  all  the  duties 
of  Intelligent  creatures,  spring,  originally,  from  this  source  only. 
It  is  His  Universe,  because  Pie  made  it.  They  are  His  property, 
because  by  Him  they  were  created.  As  their  Creator  therefore, 
they  look  to  him,  and  him  alone,  to  whom  they  are  indebted  for 
every  thing,  and  to  whom  they  owe  every  thing,  which  they  can 
do  ;  because  every  thing,  in  which  they  can  be  concerned,  depends 
upon  their  existence.  But  for  this  ;  however  excellent,  great,  and 
desirable,  he  might  be,  and  however  deserving  of  their  love  and 
admiration  ;  still  they  would  not  be  his.  This,  God  himself  teaches 
us  in  direct  terms.  Remember  these  things,  0  Jacob  ;  and  Israel, 
for  thou  art  my  servant.  I  have  formed  thee  ;  thou  art  my  servant. 
Bui  ncic,  saith  the  Lord  that  created  thee,  O  Jacob,  and  he  that  form- 
ed thee,  O  Israel,  fear  not,  thou  art  mine.  Out  of  this  act  of  giving 
existence  arises,  then,  his  property  in  all  creatures ;  and  his  right 
to  give  them  laws,  to  control  their  actions,  to  judge,  reward,  and 
punish  them,  and  universally  to  dispose  of  them  according  to  his 
pleasure  :  together  with  all  their  corresponding  duties.  To  Christ, 
then,  belong  all  these  rights.  But  who  can  possess  these  rights,  or 
sustain  the  Relation,  out  of  which  they  arise,  beside  the  only,  living, 
and  true  God  ? 

In  sustaining  this  relation  to  the  Universe,  Christ  possesses,  also, 
of  course,  all  the  attributes,  necessary  to  it,  and  displayed  in  the 
work  of  creating;  particularly  the  power  and  wisdom,  manifested 
in  the  production  of  all  things.  This  power  and  wisdom  are  plain- 
ly infinite. 

I  know  it  is  said  by  Emlyn,  and  other  Arians,  that  we  do  not  see 
the  infinity  of  these  attributes  displayed  in  creating  the  Universe ; 
and  that  they  may,  for  aught  that  appears  to  us,  have  existed  in  a 
sufficient  degree  for  the  production  of  all  things,  and  yet  not  have 
been  infinite. 

On  this  subject  I  observe, 

1st.  That  of  creating  power,  in  the  abstract,  or  unexercised,  zue 
have  no  idea  at  all ;  and,  therefore,  cannot  thus  discern  it  to  be  in- 
finite. 

2clly.  We  cannot  comprehend  infinity  in  any  sense.  The  mind, 
which  can  comprehend  infinity,  must  itself  be  infinite.  When  we 

"  Isaiah  xlv.  6,  7.    Lowth 


548  DIVINITY  OF  CHRIST.  [SER.  XXXVII. 

speak  of  infinite  power,  as  evident  in  the  creation  of  all  things,  we 
simply  declare  the  fact,  that  this  power  is  infinite.  That  infinity 
exists  with  respect  to  duration,  expansion,  or  any  thing  else  which 
is  infinite,  we  may  perceive  distinctly ;  and  yet  are  perfectly  unable 
to  comprehend  eternity,  or  immensity. 

3dly.  The  power  of  creating,  or  giving  existence,  is  evidently  a 
subject  to  which  limits  can  no  more  be  assigned  in  our  thoughts  than 
to  duration,  or  space.  Plainly,  he  who  gave  existence  to  one  atom, 
can  give  existence  to  Atoms,  and  therefore  to  worlds,  without  num- 
ber. He  who  gave  intelligence,  who  formed  men,  and  angels,  and 
archangels,  can  form  all  kinds,  and  degrees,  of  intelligence,  which 
can  be  formed  ;  and  can  raise  men,  and  angels,  and  other  rational 
beings,  to  any  height,  to  any  perfection,  of  intelligence,  which  in 
the  nature  of  things  is  possible.  To  this  power,  therefore,  no 
other  bound  can  be  set,  beside  possibility.  He  who  formed  all 
things  cannot  create  contradictions.  This,  however,  is  no  circum- 
scription of  his  power  ;  for  if  it  could  be  done  he  could  do  it.  The 
only  difference,  which  would  exist,  would  be  in  the  nature  of  the 
things. themselves,  and  not  in  the  power  of  the  Maker. 

4thly.  If  Creation  and  Preservation  be  not  a  proof  of  infinite 
power,  there  is  no  proof,  that  such  power  exists.  Of  this  there 
needs  no  illustration,  but  one  :  viz.  that  these  are  the  only  sources, 
whence  infinite  power  has  been  hitherto  argued  in  the  present 
world :  for  the  argument  a  priori  I  consider  as  of  no  value. 

5thly.  We  plainly  cannot  see,  that  Creating  power  is  not  infinite  j 
nor  can  we  furnish  a  single  argument  for  the  support  of  such  a  con- 
clusion. The  doctrine  is,  therefore,  a  mere  gratuitous  assump- 
tion ;  and  merits  as  little  consideration,  as  any  other  such  assump- 
tion. 

Gthly.  Creating  power  is  the  source  of  all  power  that  exists,  ex- 
cept itself.  If  therefore  creating  power  is  not  infinite,  there  is  no  in- 
finite power.  Christ  therefore,  as  the  Creator  of  all  things,  pos- 
sessed originally  all  existing  power;  whether  we  allow  it  to  be  in- 
finite, or  not. 

7thly.  The  Scriptures  have  determined  this  point  so  far  as  the 
subject  of  this  Sermon  is  concerned:  for  in  Hebrews  iii.  4,  they 
say,  Every  house  is  builded  by  some  one  :  but  he  that  built  all  things 
is  God. 

It  will  be  easily  discerned,  that  the  remarks  made  here,  concern- 
ing the  power,  displayed  in  Creation,  are  with  equal  force  applica- 
ble to  the  Wisdom,  exhibited  in  that  work. 

2dly.  Christ  sustains  also  the  Relation  of  Preserver. 

By  him  all  things  consist. 

Upholding  all  things  by  the  word  of  his  power. 

That  God  is  the  only  preserver  of  the  Universe  is  unquestion- 
ably evident  to  the  eye  of  Reason  ;  and  has  accordingly  been  ac- 
knowledged by  all  men,  who  have  acknowledged  a  God.  It  is, 
also,  in  the  most  definite  manner  declared  in  the  Scriptures.  In 


SER.  XXXVII.]  DIVINITY  OF  CHRIST.  543 

Nehcmiah  ix.  6,  the  Lcvites  at  the  head  of  the  Congregation,  as- 
sembled for  a  solemn,  national  fast,  blessed  God  in  these  terms. 
Thou,  even  thou,  art  Jehovah  alone,  thou  hast  made  heaven,  the 
heaven  of  heavens,  with  all  their  hosts  ;  the  earth,  and  all  things 
that  are  therein  ;  the  seas,  and  all  that  is  therein,  and  thon  prcservest 
them  all ;  and  the  host  of  heaven  worshippeth  thee.  Thou  art  Jeho- 
vah, the  God,  who  didst  choose  Abram,  and  brought  him  forth  out  of 
Ur  of  the  Chaldecs,  and  gave st  him  the  name  of  Abraham.  In  this 
passage  it  is  declared  in  the  most  explicit  terms,  that  He,  who  pre- 
serves all  things,  is  the  Being  worshipped  by  the  host  of  heaven; 
Jehovah  alone  ;  The  JEHOVAH  ;  The  GOD  ;  according  to  Parkhurst 
and  Lowth,  The  JEHOVAH,  The  true,  eternal,  and  unchangeable 
GOD  ;  the  GOD  who  chose  Abram,  brought  him  forth  out  of  Ur  of 
the  Chaldees,  and  gave  him  the  name  of  Abraham.  In  the  subse- 
quent verses  we  are  further  informed,  that  he  is  the  God  of  Israel ; 
the  great,  the  mighty,  and  the  terrible  GOD  ;  gracious  and  merciful; 
the  Author  of  all  the  wonders  in  Egypt,  the  Red  Sea,  and  the  Wil- 
derness, and  of  the  dispensation  of  the  law  at  Sinai ;  the  only  ob- 
ject of  prayer,  supreme  love,  faith,  and  obedience.  Yet  all  things 
consist  by  Christ,  and  he  upholds  them  all  by  the  word  of  his  power. 
He,  therefore,  is  this  JEHOVAH  ;  this  GOD. 

The  relation  of  Universal  Preserver  is  plainly  a  relation  incapa- 
ble of  being  sustained  by  any  being  but  JEHOVAH.  It  involves  a 
knowledge  of  all  beings,  and  all  their  circumstances  ;  a  power  pre- 
sent in  every  place,  and  to  every  being,  at  every  moment ;  suffi- 
cient in  degree  to  hold  in  existence,  to  keep  together,  and  to  con- 
tinue in  order  and  harmony,  the  mighty  frame  of  the  Universe;  to 
roll  the  innumerable  worlds,  of  which  it  is  composed,  unceasingly, 
through  the  expansion  ;  and  to  control,  with  an  irresistible  sway, 
all  their  motions,  affections,  and  inhabitants ;  and  a  wisdom  suffi- 
cient to  contrive  the  proper  employments,  and  destinations,  of  this 
endless  multitude  of  beings,  as  well  as  the  natures  and  attributes 
necessary  for  them,  so  as  to  accomplish  those  ends,  and  those  only, 
which  are  worthy  of  the  incomprehensible  Workman.  Of  this 
power,  knowledge,  and  wisdom,  the  Scriptures,  therefore,  assert 
Christ  to  be  possessed  when  they  declare  him  to  be  the  Preserver 
of  all  things.  Our  ideas  of  the  power,  exerted  in  the  preservation, 
and  also  in  the  creation,  of  the  Universe,  they  exceedingly  en- 
hance, by  informing  us,  that  both  these  amazing  works  are  accom- 
plished by  his  word.  Upholding  all  things  by  the  word  of  his  power. 
He  spake ;  and  it  was  done.  Of  course,  both  are  performed  with 
perfect  ease  ;  and  he,  who  docs  them,  fainteth  not,  neither  is  weary. 

In  the  character  of  the  Preserver  of  the  Universe,  all  creatures 
owe  to  Christ  the  continuance  of  their  blessings,  and  their  hopes. 
As  we  should  have  been  nothing,  had  we  not  been  created,  so  we 
should  become  nothing,  were  we  not  preserved.  On  this  relation, 
therefore,  next  after  that  of  Creator,  we  depend  for  every  thing  ; 
and  to  him  who  sustains  it  we  owe  every  thing.  Were  it  possible, 


550  DIVINITY  OF  CHRIST.  [SER.  XXXVII 

that  he,  who  sustains  it,  should  be  any  other  than  God,  we  should 
still,  originally  and  continually,  owe  all  things  to  him,  and  nothing 
to  God.  To  such  a  monstrous  absurdity  does  the  opinion,  that 
the  Creator,  and  Preserver,  is  any  other  than  the  True  and  Perfect 
God,  ultimately  conduct;  and,  if  they  would  be  consistent  with 
themselves,  does  in  fact  conduct,  those,  who  deny  Christ  to  be 
God. 

As  the  Preserver  of  the  Righteous,  Christ  is  appropriately  call- 
ed, in  the  Scriptures,  by  the  emphatical  name  of  the  Shepherd.  I, 
saith  he,  of  himself,  am  the  good  Shepherd.  The  good  shepherd 
givcth  his  life  for  the  sheep.  I  am  the  good  Shepherd  and  know  my 
sheep;  John  x.  11,  14. — Our  Lord  Jesus,  that  Great  Shepherd  of 
the  Sheep  ;  Hebrews  xiii.  20. — And  when  the  chief  Shepherd  shall 
appear,  ye  shall  receive  a  crown  of  glory,  which  fadcth  not  away  ; 
1  Peter  v.  4. — There  shall  be  onefold,  and  one  Shepherd  ;  John  x. 
16. — Awake,  O  Szoord,  against  my  Shepherd,  against  the  Man  that 
is  my  fellow,  &c. ;  Zech.  xiii.  7. — Behold,  the  Lord  God  will  come 
with  strong  hand,  and  his  arm  shall  ride  for  him  :  behold,  his  re- 
ward is  with  him,  and  his  work  before  him.  He  shall  feed  his  flock, 
like  a  shepherd;  he  shall  gather  the  lambs  zuith  his  arm,  and  carry 
them  in  his  bosom,  and  shall  gently  lead  those  that  are  with  young  / 
Isaiah  xl.  10,11. — JEHOVAH  is  my  Shepherd  ;  I  shall  not  want.  He 
maketh  me  to  lie  down  in  green  pastures  $  he  leadeth  me  beside  the 
still  waters.  He  restoreth  my  soul ;  he  leadeth  me  in  the  paths  of 
righteousness,  for  his  name^s  sake  ;  Psalm  xxiii.  1 — 3.  In  these 
passages  we  are  informed,  that  Christ  is  the  good  Shepherd,  the  great 
Shepherd,  the  chief  Shepherd,  and  The  Shepherd  of  God,  the  J\Ian 
that  is  the  fellow,  or  compeer,  of  Jehovah  of  Hosts.  We  are  fur- 
ther informed,  that  there  is  one  Shepherd  to  the  flock  ;  that  he  is 
the  final  Judge  of  the  quick  and  the  dead ;  that  JEHOVAH  is  the 
Shepherd  of  David,  one  of  the  Righteous,  and  therefore,  by  irresis- 
tible consequence,  of  all  the  righteous ;  that  the  Lord  God  will 
feed  his  flock,  like  a  Shepherd,  will  gather  the  lambs  with  his  arm, 
and  carry  them  in  his  bosom.  If,  therefore.  Christ  be  not  JEHOVAH; 
if  he  be  not  the  Lord  God,  then  there  are  two  Shepherds,  instead 
of  one  ;  of  whom  Christ  is  still  the  chief  and  the  great  Shepherd : 
and,  although  the  Shepherd  of  David  was  JEHOVAH,  yet  Christ  is 
the  Shepherd  of  all  other  righteous  persons.  This  character  Christ 
recognizes,  when  he  informs  us,  that  at  the  Great  Day  he  will  sepa- 
rate the  Sheep  from  the  goats  ;  and  this  character  he  will  for  ever 
sustain  in  the  future  world  ;  for  there,  we  are  taught,  he  will  feed 
them,  and  lead  them  to  living  fountains  of  waters. 

3dly.  Christ  sustains  the  Character  of  the  Possessor  of  all  things. 

At  his  entrance  into  this  world,  it  is  said,  He  came  unto  his  own 
things,  TO.  vi<5ia;  and  his  own  men,  or  kindred,  ('01  'i&oi)  received  him 
not ;  that  is,  he  came  into  the  world,  but  mankind  or  the  Jewish 
nation  received  him  not.  John  i.  11.  All  things,  saith  Christ, 
which  the  Father  hath,  are  mine,  or  my  things ;  John  xvi.  15. 


SER.  XXXVII.]  DIVINITY  OF  CHRIST.  55 1 

Again,  in  his  intercessory  prayer,  he  says  to  the  Father,^//  things, 
that  are  mine,  are  thine  ;  and  the  things,  which  are  thine,  are  mine  ; 
John  xvii.  10.  It  will  ^be  needless  to  add  any  further  passages 
to  texts  so  perfectly  explicit,  and  unambiguous,  as  these.  It  is 
proper,  however,  to  remark,  that  the  possession  of  all  things  is 
inseparably  connected  with  the  Creation  and  Preservation  of  all 
things.  All  things  are  necessarily  the  property,  and  possession, 
of  Christ,  because  he  made  them,  and  because  he  upholds  them  in 
being;  as  saith  the  Psalmist,  The  Earth  is  JEHOVAH'S,  and  the  ful- 
ness thereof,  the  World  and  they  that  dwell  therein ;  for  he  hath 
founded  it  upon  the  seas,  and  established  it  upon  the  floods. 

But  the  Possession  of  the  Universe  involves  in  the  Possessor,  to 
say  the  least,  an  absolute  knowledge  of  every  thing  that  is  thus  pos- 
sessed. No  mind  can  possess  any  thing,  to  which  its  comprehen- 
sion does  not  extend.  Entitled  to  it,  it  may  be ;  in  the  actual 
possession  of  it,  it  cannot  be.  But  no  mind,  except  the  Omniscient, 
can  comprehend,  or  ever  discern,  more  than  a  little  part  of  the 
Universe;  and  therefore  none  but  the  Omniscient  Mind  can  pos- 
sess any  more  than  this  little  part. 

There  is  indeed  a  humbler  and  totally  different  sense,  in  which 
it  may  be  figuratively  said,  and  in  which  it  is  said  in  the  Scriptures, 
that  the  Saints  shall  inherit  all  things  ;  and  in  which  all  things  are 
said  to  be  theirs  ;  viz.  that  all  things  shall  work  together  for  good 
to  them.  In  this  manner  all  things  cannot,  with  propriety,  be  said 
to  belong  to  Christ;  because,  being  the  same  yesterday,  to-day, 
and  for  ever,  his  enjoyment  is,  like  himself,  unchangeable ;  and 
cannot  in  any  sense  be  the  result  of  the  changes,  of  which  created 
things  are  the  subjects.  The  happiness  of  created  beings  results 
only,  and  necessarily,  from  his  government  of  all  things  for  their 
benefit;  but  his  happiness  existed  before  the  things  themselves, 
and  can  be  dependent  on  nothing,  but  his  own  mind. 

Further,  the  possession  of  all  things  involves,  inseparably,  the 
control  over  them  in  such  a  degree,  as  to  direct  them  immediately 
to  the  use,  and  purposes,  of  the  possessor.  That  which  we  can- 
not command  for  our  own  use.  we  do  not  in  the  proper  sense 
possess.  But  the  power  and  the  knowledge  necessary  to  the  pos- 
session of  all  things,  are  in  this  view  plainly  infinite. 

4thly.  Christ  sustains  the  relation  of  Supreme  Ruler  to  the  Uni- 
verse. 

Revelation  xix.  11,  &,c.  And  I  saw  Heaven  opened ;  and  behold 
a  white  horse,  and  he  that  sat  on  him  was  called  Faithful  and  True, 
and  his  name  is  called  THE  WORD  OF  GOD.  And  he  hath  on  his 
vesture,  and  on  his  thigh,  a  name  written  :  KING  OF  KINGS  and 
LORD  OF  LORDS.  Rev.  xvii.  14,  These  shall  make  war  with  the 
Lamb,  and  the  Lamb  shall  overcome  them ;  for  he  is  LORD  OF 
LORDS,  and  KING  OF  KINGS.  1  Tim.  vi.  15,  Which  in  his  timts 
the  blessed  and  only  potentate  shall  show,  the  KING  or  KINGS,  and 
LORD  OF  LORDS.  Acts  x.  36,  Jesus  Christ :  this  person  is  Lord' 


552  DIVINITY  OF  CHRIST,  [SER.  XXXVII. 

of  all  things.  Romans  ix.  Christ,  who  is  over  all  things,  God 
blessed  for  ever,  Amen.  Philippians  ii.  10,  11,  That  at  the  name 
of  Jesus  every  knee  should  bow,  of  things  in  heaven,  and  things  in 
earth,  and  things  under  the  earth :  And  that  every  tongue  should 
confess,  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father. 
In  these  passages  Christ  is  directly  exhibited  as  the  Lord,  or  Ruler, 
of  the  Universe,  in  the  most  absolute  sense ;  the  Lord  of  all  things, 
whom  things  in  Heaven,  and  things  in  earth,  are  respectively  re- 
quired to  confess  as  their  Lord. 

But  the  government  of  the  Universe  requires,  if  any  thing  re- 
quires, the  attributes  of  an  Infinite  Mind :  goodness  to  prompt, 
justice  to  direct,  knowledge  to.  discern,  and  power  to  execute, 
whatever  is  right,  wise,  and  good  to  be  done  ;  and  to  prevent  the 
existence  of  whatever  is  not.  It  demands  also  existence  every 
where  present,  and  eternally  enduring,  throughout  the  boundless 
and  everlasting  kingdom  of  God.  Without  these  attributes  Christ 
must  be  the  Lord  only  in  name,  and  rule  only  in  pretence  ;  and 
such  must  undoubtedly  be  the  character,  attributed  to  him  in  these, 
and  the  almost  innumerable  other,  passages  of  Scripture,  in  which 
he  is  styled  Lord,  and  said  to  hold  the  dominion  over  all  things  ; 
unless  he  is  essentially  possessed  of  these  attributes.  The  Scrip- 
tures are  not  thus  deficient  in  their  own  scheme ;  for,  when  they 
attribute  universal  dominion  to  Christ,  they  teach  us,  that  he  is 
qualified  for  such  dominion,  by  declaring,  that  in  him  dwells  all  the 
fulness  of  the  Godhead.  We  are  not,  therefore,  left  at  a  loss  by 
the  Scriptures  themselves  concerning  his  perfect  qualifications  for 
the  exercise  of  this  government ;  nor  can  we  wonder,  that  he,  who 
made,  and  preserves,  should  also  govern,  all  things. 

In  this  relation  Christ  gave  the  Law  to  the  Israelites,  and  to 
Mankind,  at  mount  Sinai;  and  in  this  character,  as  the  rightful  Law 
giver,  he  directed  his  own  Spirit  to  inspire  the  Prophets  and  Apos- 
tles with  the  knowledge  of  his  Word,  as  the  universal  Law  to  man- 
kind. But  when  the  Comforter  is  come,  whom  I  will  send  unto  you 
from  the  FATHER,  even  the  SPIRIT  OF  TRUTH  ;  He  will  guide  you 
into  all  the  truth  ;  for  he  shall  not  speak  of  himself  ;  but  whatsoever 
he  shall  hear,  that  shall  he  speak;  and  he  will  shew  you  things  to 
come.  He  shall  glorify  me  :  for  he  shall  receive  of  mine,  and  shall 
shew  it  unto  you.  All  things  which  the  Father  hath  are  mine; 
therefore  said  I,  that  he  shall  take  of  mine,  and  shew  it  unto  you; 
John  xv.  26.  xvi.  13 — 15.  Of  which  salvation  the  Prophets  have 
inquired,  searching  what,  or  what  manner  of  time,  the  Spirit  of 
Christ,  which  was  in  them,  did  signify.  Accordingly  the  Scrip- 
tures are  called  the  Word  of  Christ  ;  Let  the  Word  of  Christ  dwell 
in  you  richly,  in  all  wisdom  ;  and  The  Law  of  Christ ;  Bear  ye  one 
another's  burdens,  and  so  fulfil  the  Law  of  Christ.  The  Law,  here 
referred  to,  is  no  other  than  the  second  command  of  the  moral  Law, 
Thou  shall  love  thy  neighbour  as  thyself;  or  that  branch  of  this 
command,  which,  respecting  Christians  peculiarly,  is  called  the 


SKR.  XXXVII.]  DIVINITY  OF  CHRIST. 


553 


New  commandment',  A  new  commandment  give  I  unto  you,  that  ye 
love  one  another;  John  xiii.  34.  Iti  this  character,  Christ,  when 
he  began  to  preach,  expounded,  altered,  and  annulled,  the  Law 
of  Moses  m  his  ozcn  name,  and  at  his  own  pleasure.  All  the  pro- 
phets, who  came  before  him,  introduced  their  messages  to  man- 
kind under  the  name,  and  authority,  by  which  they  spoke ;  and 
prefaced  them  with  Thus-saith  the  Lord;  Thus  saith  Jehovah  ;  and 
Thus  saith  Jehovah  of  hosts.  Christ,  on  the  contrary,  when  alter- 
ing and  annulling  these  very  things,  uses  no  name  but  his  own ; 
and  speaks  directly  by  his  own  authority ;  introducing  his  own 
laws- with  Verily,  I  say  unto  you;  plainly  intended  to  be  equivalent 
to  Thus  saith  the  Lord ;  because  the  things,  which  were  prefaced 
with  this  latter  phrase,  were  openly  altered  and  revoked  by  him. 

In  this  character  also,  he  disposes  of  the  present  and  future  al- 
lotments of  all  beings ;  opens  and  shuts  at  his  pleasure  the  world 
of  death,  and  departed  spirits;  consigns  whom  he  pleases  to  end- 
less suffering;  and  bestows  on  whom  he  pleases  immortal  life.  In 
this  character,  he  is  the  head  of  all  principality  and  power  ;  Col.  ii. 
10. — Who  having  gone  into  Heaven,  saith  St.  Peter,  is  on  the  right 
hand  of  God :  Angels,  Authorities,  and  Powers,  being  subjected  to 
him.  In  this  relation,  it  is  obvious,  that  all  Intelligent  beings  are 
bound  to  render  him  their  supreme  and  ultimate  homage  and  obe- 
dience :  that  his  Law' is  the  rule  of  all  their  conduct;  from  obey- 
ing which  nothing  can  excuse  them  ;  the  law,  by  which  they  will 
be  tried,  and  approved,  or  condemned  :  that  his  Word  is  the  only 
rule  of  life  and  salvation  to  mankind  :  that  his  Dominion  is  the  su- 
preme and  universal  control,  to  which  in  this  and  every  other  world 
Intelligent  beings  are  rightfully  required  to  bow ;  to  which  every 
one  of  them  in  this  and  all  other  worlds  will  ultimately  bowr;  and 
by  which  all  things  are,  and  w7ill  for  ever  be,  regulated  at  his  plea- 
sure :  that  he  is  the  Judge,  wrho  will  finally  acquit  or  condemn,  re- 
ward or  punish,  every  Intelligent  creature.  I  scarcely  need  to  ask, 
Who  can  sustain  this  stupendous  relation  to  the  Universe,  except 
JEHOVAH  ? 

5thly.  Christ  is  the  Last  End  of  all  things. 

Colossians  i.  16,  All  things  were  created  by  him,  and  for  him: 
that  is,  they  were  all  created  for  his  use  ;  that  he  might  destine 
them  to  such  purposes,  and  conduct  them  to  such  an  issue,  as  were 
agreeable  to  his  pleasure.  In  the  same  manner  as  it  is  said  Prov. 
xvi.  4,  Jehovah  hath  made  all  things  for  himself. 

It  will,  I  suppose,  be  granted,  as  I  do  not  see  how  it  can  be 
questioned,  that  the  End,  for  which  any  thing  exists,  under  the 
control  of  divine  Wisdom,  is  more  important  than  the  thing  itself; 
or,  universally,  that  the  End  is  more  important  than  the  Means. 
I  suppose  it  will  also  be  granted,  that  the  End.  for  which  all  things 
exist,  is  the  most  important  of  all  Ends.  I  suppose  it  will  further 
be  granted,  that  JEHOVAH,  in  making  all  things  for  himsrlf,  regard- 
ed himself,  and  in  this  design  proved  that  he  regarded  himself,  as 

Voi,.  I.  70 


554  DIVINITY  OF  CHRIST.  [SER.  XXXVII. 

more  important  than  all  things  else;  and  his  glory,  or  pleasure,  for 
which  they  were  created,  as  the  most  important  of  all  the  Ends, 
discerned  by  his  Omniscience,  and  perfectly  worthy  to  be  preferred 
to  every  other.  But  this  plainly  could  not  be,  unless  he,  who 
thus  proposed  himself  as  the  end  of  all  things,  was  in  the  view 
of  his  Omniscience  a  more  excellent,  great,  and  glorious  Being, 
than  any  other.  If  there  were  any  other  being  superior  to  him- 
self, such  being  ought  plainly  to  be  preferred  to  him:  otherwise, 
that  which  was  of  inferior  importance,  and  worth,  would  be  prefer- 
red to  that  which  was  superior :  a  preference  obviously  unfound- 
ed, and  unjust.  JEHOVAH,  therefore,  in  making  all  things  for  him- 
self, has  testified  in  the  most  solemn  and  forcible  manner  possible, 
that  himself  is  more  important,  great,  and  excellent,  than  all  other 
things  whatever. 

But  all  things  are  declared  in  the  passage  quoted  from  Colos- 
sians,  to  have  been  created  by  Christ  for  himself.  Christ,  therefore, 
in  this  act  of  making  himself  the  End  of  the  Creation  of  all  things, 
has  declared,  that  Himself  is,  in  his  own  view,  the  most  important, 
great,  and  excellent,  of  all  things.  This  declaration  is  either  true, 
or  false.  If  false  ;  it  proceeded  from  ignorance,  or  from  sin.  It 
could  not  be  from  sin;  for  Christ  knezu  no  sin;  and  is  declared  to 
be  without  spot,  or  blemish;  the  Holy  One,  and  the  Just ;  even  the 
Holy  One  of  God.  It  could  not  be  from  ignorance  ;  because  no  In- 
telligent creature,  who  knew  JEHOVAH  at  all,  could  possibly  sup- 
pose himself  to  be  more  important,  great,  and  excellent  than  JEHO- 
VAH ;  and  because  Christ  will  not  be  supposed,  even  by  the  Unita- 
rians, to  be  capable  of  such  ignorance.  It  is  therefore  true.  But, 
if  it  be  true,  it  is  by  inevitable  consequence  also  true,  either  that 
Christ  is  greater  and  more  important  than  JEHOVAH,  or  that  he  is 
JEHOVAH  himself.  •• 

Further,  as  Christ  is  the  End  of  all  things,  if  he  be  not  JEHOVAH, 
there  is  nothing,  of  which  JEHOVAH  is  the  End.  As  all  things  were 
made  for  Christ;  if  Christ  be  not  JEHOVAH,  there  is  nothing, 
which  is  made  for  JEHOVAH.  The  united  tendency  and  result  of 
all  that  has  been,  is,  or  will  be,  in  the  Universe,  is  the  accomplish- 
ment of  the  pleasure  and  glory  of  Christ ;  and  if  Christ  be  not 
JEHOVAH,  JEHOVAH  will  exist  without  any  glory  displayed  ;  with- 
out any  interest,  or  concern,  in  the  Universe. 

It  ought  also  to  be  added,  that  He,  who  is  the  End  of  all  things, 
for  whose  glory  and  pleasure  they  are  to  operate,  must  possess 
Power  sufficient  to  direct  them  to  his  glory ;  and  Intelligence,  to 
discern,  that  this  purpose  is  accomplished  by  them  all.  When  we 
consider  the  greatness  and  multitude  of  the  things  themselves,  and 
their  everlasting  continuance  and  operation,  it  will,  I  think,  be  im- 
possible not  to  conclude,  that  i\i\s  power  and  intelligence  must  be  in 
the  strictest  sense  unlimited. 

It  is  with  reference  to  this  very  subject,  as  I  apprehend,  that  our 
Saviour,  in  his  intercessory  prayer,  utters  to  the  FATHER  these  re 


5ER.  XXXVII.]  DIVLMTY  OF  CHRIST.  555 

markablc  words  :*  All  things,  which  are  mine,  are  thine ;  and  all 
things,  which  are  thine,  arc  mine  :  and  I  am  glorified  in  them  :  John 
xvii.  10.  Here,  in  two  forms  of  expression,  he  declares  to  the 
FATHER  the  co-extension  of  the  property,  which  the  FATHER  and 
the  Sox  have  in  the  Universe,  and  their  mutual  possession  of  all 
things  ;  and  then  adds,  that  he  is  glorified  in,  or  by  means  of,  them 
all.  This  may  be  properly  styled  Christ's  own  comment  on  the 
declaration  of  St.  Paul,  that  all  things  zccrc  made  for  him  ;  that  is, 
for  his  use ;  his  glory :  for  here  Christ  declares  his  glory  to  be 
actually  accomplished  by  them  all. 

This  doctrine  is  plainly,  and  utterly  inconsistent  with  the  Arian 
notion  of  Christ's  being  a  subordinate  God ;  to  whom  divine  pow- 
er is  supposed  to  have  been  delegated  ;  and  who,  in  this  character 
of  a  delegate,  is  supposed  to  have  created  the  Universe,  and  to  be 
worshipped.  On  this  notion  I  propose  to  make  some  observations 
hereafter.  At  present  I  shall  only  remark,  that  He,  who  is  the  first 
Cause,  or  Creator,  and  the  last  End,  of  all  things,  is  all  that  is,  or 
can  be,  meant  by  the  SUPREME  GOD.  All  things  being  made  for 
his  use,  and  being  the  means  of  his  glory  ;  there  is  nothing  left  to 
a  Being,  higher  and  greater  than  himself;  nor  does  it  appear,  that 
such  a  Being  can  have  any  material  concern  with  the  Universe,  in 
any  manner  whatever. 

I  shall  now  consider  the  5th,  and  last,  particular,  mentioned  un- 
der this  head  :  viz.  That  Divine  Worship  is  in  the  Scriptures  requir- 
ed, and  by  persons  inspired  was  actually  rendered,  to  Christ. 

Divine  worship  is  required  to  be  rendered  to  Christ ;  John  v.  22, 
23,  For  the  Father  judgeth  no  man ;  but  hath  committed  all  judg- 
ment unto  the  Son :  That  all  men  should  honour  the  Son  even  as  they 
honour  the  Father.  He  that  honour eth  not  the  Son,  honour  eth  not 
the  Father  that  sent  him.  In  this  passage  of  Scripture  we  are  inform- 
ed, that  the  infinite  prerogative  of  judging  the  universe  is  commit- 
ted by  the  Father  to  the  Son,  for  this,  as  at  least  one,  if  not  the  only, 
great  end,  that  all  (that  is,  I  apprehend,  all  Intelligent  creatures, 
the  word  men  not  being  in  the  original)  should  honour  the  Son  even 
as  (that  is,  just  in  the  same  manner,  as,  and  in  the  same  degree, 
as)  they  honour  the  Father.  The  Final  Judgment,  being  an  act 
which  eminently  displays  the  infinite  perfections,  is  committed  to 
the  Son,  that  he  may  be  perceived  with  indubitable  evidence  to 
possess  these  perfections,  and  may  therefore  receive  that  peculiar 
honour,  which  is  due  to  Him  only,  by  whom  they  are  possessed.  The 
honour,  which  is  due  in  a  peculiar  sense  to  God,  consists  supremely 
in  religious  worship  ;  in  making  him  the  object  of  our  supreme  affec- 
tion; and  rendering  to  him  our  supreme  obedience.  All  this  is  here 
required  to  Christ  in  the  same  manner,  in  which  it  is  required  to  the 
FATHER. 

Whether  it  be  supposed,  that  this  passage  be  intended  to  include 

*  See  the  original  Greek. 


556  DIVINITY  OF  CHRIST.  [SER.  XXXVII. 

angels,  or  not ;  they  are  expressly  required  to  worship  him  in 
Psalm  xcvii.  7 :  confounded  be  all  they  that  serve  graven  images. 
Worship  him,  all  ye  Gods.  St.  Paul  quotes  a  part  of  this  verse  in 
the  following  manner:  And  again,  when  he  bringcth  in  thejirst-be- 
gotten  into  the  world,  he  saith,  Let  all  the  Angels  of  God  worship 
him.  It  is  therefore  certain,  that  all  the  angels  of  God  are  requir- 
ed to  worship  Christ. 

The  only  possible  debate,  which  can  arise  here,  is  concerning 
the  kind  of  worship,  which  is  to  be  rendered.  On  this  I  observe, 
that  the  Greek  word  is  tfgotfmvr,tfaTuda\i ;  and  that  this  word  is  used 
twenty-four  times  in  the  New  Testament,  to  denote  the  worship  of 
the  true  God ;  that  it  is  used  many  times  more  to  denote  the  reli- 
gious worship  of  false  gods ;  and  that  it  is,  so  far  as  I  have  ob- 
served, the  only  word,  used  to  denote  what  is  intended  by  worship, 
when  considered  as  an  act  immediately  performed.  The  words 
@sga.ir£uu,  Aargsuu,  and  2s€ojxai,  rendered  also  to  worship,  appear 
rather  to  express  either  habitual  reverence,  or  service,  or  a  general 
course  of  worship,  considered  as  a  character,  or  course  of  life. 
llgofaws-a,  so  far  as  I  have  been  able  to  observe,  is  the  only  term, 
used  to  denote  religious  worship  by  St.  John;  and  is  certainly  the 
appropriate  word  for  this  idea,  if  there  is  any  such  appropriate 
word  in  the  New  Testament.  It  is,  particularly,  the  word,  used 
by  Christ  in  his  answer  to  Satan  ;  Thou  shall  worship  the  Lord  thy 
God;  and  in  his  discourse  with  the  woman  of  Samaria  concerning 
the  place  where,  the  manner  in  which,  and  the  persons  by  whom, 
God  is  acceptably  worshipped. 

Secondly.  That  religious  worship  is  here  intended  is  certain  : 
because  the  Object  of  the  worship,  commanded,  is  directly  opposed 
in  the  command  itself,  to  idols  ;  and  the  worship,  required,  to  that 
which  is  forbidden.  Confounded  be  all  they  that  serve,  that  is  rcli- 
gioiisly  worship,  graven  images  ;  that  boast  themselves  of  idols.  As 
if  God  had  said,  Worship  no  more  graven  images,  nor  idols  of  any 
kind  ;•  for  all  their  worshippers  shall  be  confounded  :  Worship 
him  ;  the  Messiah ;  the  Son  of  God ;  and  not  only  you,  the  sottish 
men  who  are  guilty  of  this  idolatry  ;  but  all  ye  Angels,  also,  to 
whom  this  worship  is  often  sottishly  rendered. 

In  the  same  manner,  is  this  worship  commanded  to  both  men 
and  angels.  Phil.  ii.  9 — 11,  Wherefore  God  also  hath  highly  ex- 
alted him,  and  given  him  a  name,  which  is  above  every  name  ;  That 
at  the  name  of  Jesus  every  knee  should  bow,  of  things  in  heaven,  and 
things  in  earth,  and  things  under  the  earth;  And  that  every  tongue 
should  confess,  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father.  In  this  passage,  all  things  celestial,  terrestrial,  and  sub- 
terranean, (as  it  is  in  the  original)  are  required  to  bow  the  knee 
to  Christ,  and  to  confess  him  to  be  Lord.  To  bow  the  knee  is  well 
known  appropriate  phraseology  to  denote  religious  worship.  / 
hare  left  me,  says  God  to  Elijah,  seven  thousand  m  Israel,  all  the 
knees  that  have  not  bowed  unto  Baal,  and  every  mouth  which  hath 


SER.  XXXVII/I  DIVINITY  OF  CHRIST.  557 

not  kissed  him.  I  Kings  xix.  13.*  St.  Paul  also  says,  I  bow  my 
knees  to  the  Father  of  all  mercies.  But  to  place  it  beyond  all 
doubt,  we  need  only  refer  to  Isaiah  xlv.  22,  23,  whence  this  pas- 
sage is  quoted.  Look  unto  me,  and  be  ye  saved,  all  ye  ends  of  the 
earth:  for  lam  God,  and  there  is  none  else.  By  myself  have  1 
strom,  and  the  truth  has  gone  out  of  my  mouth  j  the  word,  and  it 
shall  not  be  re-coked.  Surely  to  me  shall  every  knee  bow,  shall  every 
tongue  swear:  saying,  Only  to  JEHOVAH  belongcth  Salvation  and 
Power .|  To  ascribe  to  JEHOVAH  salvation  and  power:  (the 
thing,  which,  the  Apostle  informs  us,  is  the  same  with  confessing 
that  Christ  is  Lord)  and  to  bow  the  knee  when  making  this  as- 
cription, is  undoubtedly  religious  worship,  if  any  thing  is.  Ac- 
cordingly, this  ascription  is  often  made  by  the  saints  in  the  Scrip- 
tures, and  the  saints  and  angels  in  heaven. 

In  accordance  with  these  requisitions  we  find  Christ  actually 
worshipped  in  great  numbers  of  instances.  I  shall  omit  here  the 
numerous  instances,  in  which  we  are  directly  told,  that  persons 
worshipped  Christ,  while  here  in  the  world;  merely  because  they 
would  give  birth  to  a  critical  controversy,  too  minute,  and  too 
extended,  for  the  present  occasion.  The  instances,  about  which 
such  a  controversy  cannot,  at  least  decently,  arise,  are  sufficiently 
numerous  for  my  design. 

1st.  In  Genesis  xviii.  we  are  told,  that  JEHOVAH  appeared  unto 
Abraham  in  the  plains  of  Mamre,  as  he  sat  in  the  door  of  his  tent. 
The  manner  of  his  appearance  was  the  following :  As  he  lifted 
up  his  eyes,  and  looked;  Lo,  three  men  stood  by  him  ;  and  he  ran 
to  meet  them,  and  bowed  himself  toward  the  ground.  To  one  of 
them  he  said,  My  Lord,  if  I  have  now  found  favour  in  thy  sight, 
pass  not  away,  I  pray  thee,  from  thy  servant,  &c.  The  person 
here  spoken  to  is  called  by  Abraham,  IJIN.  This  person  in  the 
13th  verse  is  called  JEHOVAH  ;  and  in  the  14th,  says,  Is  any  thing 
too  hard  for  JEHOVAH  ?  and  informs  Abraham  of  the  destruction  of 
the  cities  of  the  plain,  which  he  had  determined  to  bring  upon 
them  for  their  sins.  To  this  person  Abraham  prays,  repeatedly, 
for  the  preservation  of  these  cities.  Lot  also,  to  whom  he  appear- 
ed in  the  following  chapter,  prayed  to  him  for  his  own  preserva- 
tion, and  that  of  the  city  Zoar,  and  was  accepted.  These  persons 
are  in  the  first  place  called  three  men.  One  of  them,  whom  Abra- 
ham calls  ADOXAI,  or  LORD,  is  afterwards  called  by  himself,  by 
Abraham,  and  by  Moses,  JEHOVAH  ;  and  was  worshipped  by  both 
Abraham  and  Lot.  The  other  two  are  afterwards  repeatedly  call- 
ed Angels.  Now  it  will  not  be  pretended,  that  God,  the  Father, 
appeared  as  a  man  ;  or  that  he  ate  of  the  provision,  furnished  by 
Abraham :  for  no  one  hath  seen  God,  the  Father,  at  any  time.  Yet 
this  person  is  here  styled  JEHOVAH,  and  was  worshipped  ;  and  this 
person  was  Christ. 

"  See  Hosea  xiii.  2,  and  Psalm  ii.  2.  t  Lowth. 


558  DIVINITY  OF  CHRIST.  [SER.  XXXVII 

2dly.  In  Judges  xiii.  The  ANGEL-JEHOVAH  appeared  to  Manoah 
and  his  wife.  When  he  departed,  it  is  said,  that  Manoah  knew,  that 
he  was  the  ANGEL-JEHOVAH  :  and  it  is  added,  Manoah  said  unto 
his  wife,  We  shall  surely  die,  because  zoe  have  seen  GOD.  But  his 
wife  said  unto  him,  .//"JEHOVAH  were  pleased  to  kill  us,  he  would 
not  have  received  a  burnt-offering,  and  a  meat-offering,  at  our 
hands.  In  verse  16,  the  Angel  had,  said  Manoah,  Ifthou  wilt  offer 
a  burnt-offering,  thou  must  offer  it  unto  JEHOVAH  ;  for,  it  is  sub- 
joined, Manoah  knew  not,  that  he  was  the  ANGEL-JEHOVAH.  But 
after  he  had  ascended  in  the  flame  of  the  altar,  then,  it  is  declared, 
Manoah  knew  that  he  zvas  the  ANGEL-JEHOVAH.  The  burnt-offer- 
ing and  the  meat-offering  Manoah  and  his  wife  then  perceived 
themselves  to  have  offered  unwittingly  to  Him,  who  had  manifested 
to  them  his  acceptance  of  both  at  their  hands. 

Here  the  worship  was  not  only  presented  to  Christ;  but,  what 
is  of  much  more  importance  to  my  purpose,  was  accepted  by  him. 
Sdly.  David  worships  Christ,  in  Psalm  xlv.  and  Ixxii.  and  cii. 
in  ascribing  to  him  the  praise,  which  is  due  to  God  only.  In  the 
two  first  he  declares,  that  the  people  shall  praise  him,  and  fear  him, 
and  fall  down  before  him,  and  serve  him  for  ever  and  ever.  In  the 
last  he  makes  to  him  a  long-continued  prayer. 

4thly.  In  Isaiah  vi.  the  Seraphim  worshipped  him,  saying,  Holy, 
Holy,  Holy,  is  JEHOVAH  OF  HOSTS. 

5thly.  Stephen,  in  Acts  vii.  59,  GO,  prayed  to  Christ.  And  they 
stoned  Stephen,  calling  upon  God,  or  as  in  the  original,  they  stoned 
Stephen  invoking,  and  saying,  Lord  Jesus,  receive  my  spirit.  And 
he  kneeled  down,  and  cried  with  a  loud  voice,  Lord,  lay  not  this  sin 
to  their  charge  ;  and  having  said  this,  he  fell  asleep. 

On  this  prayer  of  St.  Stephen  I  make  the  following  remarks : 
First.  Stephen  at  this  time  was  full  of  the  Holy  Ghost,  (verse  55) 
and  therefore  perfectly  secured  from  error. 

Secondly.  He  was  singularly  favoured  of  God  on  account  of 
the  greatness  of  his  faith  and  obedience ;  and,  as  a  peculiar  testi- 
mony of  the  divine  favour,  he  was  permitted  to  see  the  Heavens 
opened,  and  to  behold  the  glory  of  God,  and  Jesus  standing  on  the 
right  hand  of  God. 

Thirdly.  In  the  full  assurance,  produced  by  this  vision,  and  the 
faith,  with  which  he  beheld  it,  he  presented  his  final  petitions  to 
Christ. 

Fourthly.  The  first  of  these  petitions  respected  the  highest  per- 
sonal object,  which  can  be  prayed  for :  viz.  the  eternal  salvation 
of  his  soul ;  and  attributed  to  Him,  to  whom  it  was  made,  that  infi- 
nite power,  wisdom,  and  goodness,  which  alone  can  bestow  sal- 
vation. 

Fifthly.  The  second  petition  was  of  the  same  nature;  being  a 
prayer,  that  his  enemies  might  not  be  finally  condemned  for  the  sin 
of -murdering  him;  and  of  course  attributed  to  the  Person,  to  whom 
it  was  addressed,  the  power  of  forgiving,  or  condemning,  these 


SER.  XXXVII.]  DIVINITY  OF  CHRIST.  55y 

murderers.  No  higher  act  of  worship  was  ever  rendered  than 
this;  nor  was  any  act  of  worship  ever  performed  on  a  more  solemn 
occasion  ;  nor  by  a  person  better  qualified  to  worship  aright ;  nor 
with  a  more  illustrious  testimony  of  acceptance.  Yet  this  act  of 
worship  was  performed  to  Christ. 

Sixthly.  This  was  the  very  worship,  and  these  were  the  very 
prayers,  offered  to  God,  a  little  before,  by  Christ  at  his  crucifixion. 
Stephen,  therefore,  worshipped  Christ  just  as  Christ  worshipped 
the  Father. 

Gthly.  St.  Paul  often  prayed  to  Christ  directly.*    Particularly, 

1  Thess.  iii.  11,  12,  Now  God  himself,  even  our  Father,  and  our 
Lord  Jesus  Christ,  direct  our  way  unto  you.     And  the  Lord  make 
you  to  increase,  and  abound,  in  love  one  toward  another,  and  toward 
all  men,  even  as  we  do  toward  you.     Here  a  prayer  is  offered  up 
by  St.  Paul,  that  he  may  be  guided  to  the  Thessalonians  ;  and  that 
they  may  be  made  to  increase  and  abound  in  holiness,  and  estab- 
lished unto  the  end.    This  prayer  is  offered  up  to  God  the  Father, 
and  to  our  Lord  Jesus  Christ,  in  the  same  manner,  and  the  same 
terms  :  both  being  unitedly  addressed  in  the  same  petition,  without 
any  note  of  distinction.       The  second  of  these  petitions  is  also 
offered  up  to  Christ  alone.     The  same  petition,  in  substance,  is 
presented  to  the  Father  and  Son,    united  in  the  same   manner: 
"2  Thess.  ii.  16,  17.    In  the  third  chapter,  verse  5,  Paul  prays,  Now 
may  the  Lord  direct  your  hearts  to  the  love   of  God,  and  to  the  pa- 
tience of  Christ :  and  verse  16,  Now  the  Lord  of  peace  himself  give 
you  peace  by  all  means.       The   Lord  be  with  you  all.      Again, 

2  Cor.  xii.  8,  Concerning  this,  that  is,  the  messenger  of  Satan  to 
buffet  him,  St.  Paul  says,  Thrice  I  besought  the  Lord,  that  it  might 
depart  from  me.     But  he  said  unto  me,  My  grace  is  sufficient  for 
thee :  for  my  pozver  is  made  perfect  in  weakness.     J\Iost  gladly, 
therefore,  will  I  rather  glory  in  mine  infirmities  ;  that  the  power  of 
Christ  may  rest  upon  me.     In  this  passage   St.  Paul  informs  us, 
that  he  thrice  prayed  to  Christ,  respecting  the  particular  subject 
mentioned. 

7thly.  St.  Paul,  in  all  his  Epistles,  except  that  to  the  Hebrews  ; 
and  St.  John  in  his  second  Epistle,  pray  to  Christ,  in  that  noted  re- 
quest, in  which  also,  Silas,  Timothy,  and  Sosthencs  united,  that 
grace,  mercy,  and  peace  might  be  multiplied,  or  communicated,  to 
those  to  whom  they  wrote, /row  God  our  Father,  and  from  our  Lord 
Jesus  Christ.  This  is  an  express  prayer  to  the  Father  and  the  Son, 
united,  to  grant  grace,  mercy,  and  peace  to  men.  These  are  the 
highest  of  all  blessings,  and  such  as  none,  but  JEHOVAH,  can  grant. 
Yet  Christ  can  grant  them,  because  the  Spirit  of  Inspiration  di- 
rected, that  He  should  be  prayed  to  for  them. 

8thly.  The  Baptismal  service,  directed  by  Christ  himself,  is  an  act 
of  religious  worship  to  Christ.  Baptizing  them  in  the  name  of  the 
Father,  of  the  Son,  and  of  the  Holy  Ghost.  Whether  this  be  inter- 

*  See  Bishop  Burnet  on  the  Articles,  p.  48. 


560  DIVINITY  OF  CHRIST.  [SER.  XXXVII. 

preted  to  mean,  Baptizing  them  INTO  the  name.,  or  IN  the  name,  it 
makes  no  difference.  If  Christians  are  baptized  into  the  name, 
they  are  baptized  into  the  name  of  God  only :  for  they  are  the  chil- 
dren of  God,  only,  by  adoption  ;  that  adoption,  by  which  they  take 
his  name  upon  them ;  and  Christ  is  here  declared  to  be  the  God, 
whose  name  they  assume.  If  they  are  baptized  in  the  name  ;  they 
are  baptized  in  the  name,  or  authority,  of  God  only  :  but  Christ  is 
this  God. 

9thly.  The  blessing,  pronounced  on  Christian  assemblies,  is  an  act 
of  religious  worship,  rendered  to  Christ.  The  grace  of  the  Lord 
Jesus  Christ  and  the  love  of  God,  and  the  communion  of  the  Holy 
Ghost,  be  with  you  all.  'Amen.  Peace  be  to  the  brethren,  and  love 
with  faith,  from  God  the  Father,  and  the  Lord  Jesus  Christ  ;  Eph. 
vi.  23.  Or  as  it  was  more  commonly,  The  grace  of  our  Lord  Je- 
sus Christ  be  zvith  you  all.  Amen.  The  first  of  these  is  equiva- 
lent to  the  blessing,  anciently  pronounced  by  the  High  Priest  on 
the  children  of  Israel.  JEHOVAH  bless  thee,  and  keep  thee  :  JEHO- 
VAH make  his  face  to  shine  upon  thee,  and  be  gracious  to  thee  :  JE- 
HOVAH lift  up  his  countenance  upon  thee  and  give  thee  peace.  It  is 
the  appropriate  office  of  the  Father  to  bless,  and  preserve  ;  of  the 
Son  to  give  grace,  and  illumination  ;  and  of  the  Spirit  to  commu  • 
nicate  peace. 

Finally  ;  so  universal  was  the  custom  of  praying  to  Christ,  that 
Christians  were  originally  entitled,  as  their  distinguishing  appella- 
tion, "  Those  who  called  on  the  name  of  Christ."  Thus  Ananias 
says  to  Christ,  Acts  ix.  14,  Here  he  hath  authority  from  the  chief 
priests  to  bind  all  those  that,  call  on  thy  name.  The  people  of 
Damascus^  also,  when  they  heard  Paid  preach,  were  amazed,  and 
said,  Is  not  this  he,  who  destroyed  them  that  called  on  this  name  in 
Jerusalem?  1  Cor.  i.  1,  Paul,  called  to  bean  Apostle  of  Jesus  Christ, 
and  Sosthenes  the  brother,  unto  the  Church  of  God  which  is  at  Co- 
rinth, called  to  be  saints,  with  all  that  in  every  place  call  upon  the 
name  of  Jesus  Christ  our  Lord. — 2  Tim.  ii.  22,  Follozo  righteousness, 
faith,  charity,  peace,  with  them  that  call  on  the  Lord,  out  of  a  pure, 
heart. — Romans  x.  12,  The  same  Lord  over  all  is  rich  unto  all  that 
call  upon  him.  That  Christ  is  here  meant  is  evident  from  the  pre- 
ceding verse. 

In  all  these  instances,  and  in  this  universal  manner,  was  Christ 
worshipped.  In  the  greater  part  of  the  instances,  the  persons,  who 
rendered  the  worship,  were  inspired  ;  and,  in  the  remaining  instan- 
ces, were  plainly  under  divine  direction  ;  because  the  worship  was 
approved,  and  accepted. 

But  religious  worship  is  lawfully  rendered  to  God  only.  This 
we  know  from  the  mouth  of  Christ  himself  quoting  Deuteronomy  x. 
20,  in  Matthew  x.  12,  It  is  written,  thou  shall  worship  the  Lord 
thy  God,  and  him  only  shall  thou  serve.  The  Angel  also  forbade 
John  to  worship  him,  saying,  See  thou  do  it  not ;  worship  God.  Isa- 
iah also  commands,  Sanctify  the  Lord  of  Hosts  himself;  and  let 


SER.  XXXVII.]  DIVINITY  OF  CHRIST.  5gj 

him  be  your  fear  and  your  dread.  God  also  in  Exodus  xxxiv.  14, 
says  to  the  Israelites,  Thou  shall  worship  no  other  God  :  for  JEHO- 
VAH, whose  name  is  Jealous,  is  a  Jealous  God. 

Yet  Christ  is  here  directed  to  be  worshipped,  and  is  actually 
worshipped,  by  persons  inspired.  If,  then,  Christ  be  not  God, 
God  has  commanded  another  to  be  worshipped;  and  persons,  un- 
der the  immediate  direction  of  his  Spirit,  have  worshipped  another. 

The  whole  Church,  the  Bride,  is  commanded,  in  Psalm  xlv.  by 
that  God,  who  said  unto  him,  Thy  throne,  O  God,  is  for  ever  and 
ever,  thus  :  Hearken,  O  Daughter,  and  consider,  and  incline  thine 
ear  :  so  shall  the  King  greatly  desire  thy  beauty  :  for  he  is  thy  Lord, 
and  worship  ihou  him.  The  Church  has  in  all  ages  obeyed  this 
command,  and  worshipped  him.  Prophets  have  worshipped  him  : 
Apostles  have  worshipped  him.  Men,  full  of  faith,  and  of  the 
Holy  Ghost,  have  besought  his  guidance,  aid,  grace,  and  blessing, 
while  they  lived;  and,  when  they  died,  have  besought  him  to  re- 
ceive their  Spirits  into  his  own  eternal  Kingdom.  If  Christ  is 
God ;  if  he  is  JEHOVAH  ;  they  have  done  their  duty.  If  he  is  njt 
God ;  if  he  is  not  JEHOVAH  ;  they  have  violated  through  life,  and 
in  death,  the  first  of  JEHOVAH'S  commands  in  the  Decalogue : 
Thou  shall  have  no  other  God  before  me. 


VOL.  I. 


SERMON  XXXVIII. 

DIVINITY  OF  CHRIST. 

PROOFS. 

THIS  THE  ONLY  GROUND  OF  CONSISTENCY  IN  THE  SCHEME  OF  RE- 
DEMPTION. 

THE  JEWS  OTHERWISE  NOT  CHARGEABLE  WITH  GUILT  IN  CRUCIFY- 
ING CHRIST. 

THE  APOSTLES  OTHERWISE  CHARGEABLE  WITH  LEADING  MANKIND 
INTO  IDOLATRY. 


ROMANS  viii.  3,  4. — For  what  the  Law  could  not  do,  in  that  it  was  weak  through  the 
flesh,  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  con- 
demned o'l'n  in  the  flesh  ;  That  the  righteousness  of  the  Law  might  be  fulfilled  in 
us,  who  walk  nut  after  the  flesh,  but  after  the  Spirit. 


For  God,  sending  his  oivn  Son  in  the  likeness  of  sinful  flesh,  and  of  a  sin -offering, 
hath  condemned  sin  in  the  flesh,  (the  tiling  impossible  lo  the  Law,  because  it  was 
weak  through  the  flesh  .-)  That  the  righteousness  of  the  Law  may  be  fulfilled  by  us, 
who  walk  not  according  lo  the  flesh,  but  according  lo  the  Spirit. 

Dr.  Macknight's  Translation. 

ACCORDING  to  the  plan,  originally  proposed  from  these 
words,  I  have,  in  the  three  preceding  discourses,  considered,  at 
length,  I  he  proofs  of  the  Deity  of  Christ,  arranged  under  the  Jirst 
general  head:  viz.  That  Christ  is  spoken  of  in  the  Scriptures  as  the 
true  and  perfect  GOD. 

I  shall  now  proceed  to  consider  the  three  following  heads  of  dis- 
course, originally  proposed ;  viz. 

II.  That  the  Deity  of  Christ  is  the  only  ground  of  Consistency  in 
the  scheme  of  Redemption  : 

III.  That  the  Jczvs,  according  to  the  opposite  doctrine,  are  unjust- 
ly charged  with  Guilt  inputting  Christ  to  death  : 

IV.  77m/  the  Prophets  and  Apostles,  according  to  the  same  doc- 
trine, cannot  be  vindicated  from  the  sin  of  leading  mankind  into  Idol- 
atry. 

The  last  argument,  then  proposed,  I  shall  omit  to  examine,  un- 
til I  have  considered  the  divinity  of  the  Holy  Spirit;  and  shall 
now  proceed  to  the  consideration  of  the 

II.  Viz.  That  the  Deity  of  Christ  is  the  only  ground  of  Consistency 
in  the  scheme  of  Redemption. 

The  truth  of  this  assertion  I  shall  attempt  to  evince  by  showing, 


SER.  XXXV1IL]  DIVINITY  OF  CHRIST.  563 

that  the  Deity  of  Christ  is  the  only  ground  of  Consistency  in  ike 
things,  spoken  of  him ,  as 

The  light  of  the  World; 

The  Saviour  of  the  World;  and, 

The  Propitiation  for  Sin. 

1st.  As  the  Light  of  the  World. 

Christ  is  exhibited  in  the  Scriptures  as  the  light  of  the  World,  m 
tu)o  respects : 

First.  As  Revealing  the  will  of  GOD  to  mankind  ;  and, 

Secondly,  As  Communicating  spiritual,  or  dirine,  Light  to  the 
soul. 

In  both  respects,  the  things,  said  of  Christ  in  the  Scriptures,  as 
the  Light  of  the  World,  are  consistent,  only  on  the  supposition, 
that  Christ  is  the  true  GOD.  That  the  Scriptures  are  the  Word  of 
JEHOVAH  will  not  be  questioned  by  any  man,  who  believes  in  a 
Revelation;  since  they  are  called  by  this  title,  and  by  others  equi- 
valent to  it,  in  hundreds  of  instances,  from  Genesis  to  the  Revela- 
tion of  St.  John.  But  the  Scriptures  are  expressly  declared  to  be 
the  Word  of  Christ :  Let  the  word  of  Christ  dwell  in  you  richly  in  all 
wisdom,  teaching,  and  admonishing,  one  another  in  psalms,  and 
hymns,  and  spiritual  songf.  In  this  passage,  the  Old  Testament 
is  in  so  many  terms  declared  to  be  the  Word  of  Christ.  The  Gos- 
pel, every  man  knows,  is  appropriately  entitled  the  Gospel  of 
Christ. 

St.  Mark  prefaces  his  account  of  the  Gospel  with  these  Words : 
The  beginning  of  the  Gospel  of  Jesus  Christ  the  Son  of  GOD. 

St.  Paul  informs  us,  that  he  received  the  Gospel  immediately  by 
revelation  from  Christ ;  and  accordingly  he  every  where  styles  it 
the  Gospel  of  Christ.  The  greatness  of  the  authority,  which  it  de- 
rived from  this  source,  he  teaches  us  in  the  strongest  manner,  when 
he  says,  Though  we,  or  an  angel  from  heaven,  or  any  one  whatever, 
preach  another  Gospel,  let  him  be  accursed.  Galatians  i.  8,  9. 
This  Gospel,  he  also  says,  is  Christ,  the  power,  and  wisdom  of 
GOD  unto  salvation. 

St.  Peter  teaches  the  same  truth,  in  a  manner  equally  forcible, 
when  he  says,  Of  which  salvation  the  Prophets  have  enquired,  search- 
ing what,  and  what  manner  of  time,  the  Spirit  of  Christ  which  was 
in  them  did  signify.  Here  the  Spirit  which  inspired  the  Prophets, 
is  styled  the  Spirit  of  Christ;  and  this  Spirit,  the  same  Apostle 
says,  is  the  Holy  Ghost.  For  Prophecy,  saith  he,  came  not  in  old 
time,  by  the  will  of  man  ;  but  holy  men  of  GOD  spake,  as  they  were 
moved  by  the  Holy  Ghost.  The  Old  Testament,  therefore,  was  re- 
vealed to  the  Prophets  by  the  spirit  of  Christ. 

Concerning  the  JVeru,  Christ  himself  teaches  us  the  same  doc- 
trine, in  the  same  decisive  manner.  Howbcit,  when  he,  the  Spirit 
of  truth,  is  come  ;  He  will  guide  you  into  all  the  truth;  for  he  shall 
not  speak  of  himself',  but  whatsoever  he  shall  hear,  that  shall  he 
speak.  Pie  shall  glorify  me  ;for  he  shall  receive  of  mine,  and  shall 


564  DIVINITY  OF  CHRIST.  [SER.  XXXVIII. 

shew  it  unto  you.    He  shall  teach  you  all  things,  and  shall  bring  all 
things  to  your  remembrance,  whatsoever  I  have  said  unto  you. 

All  things,  therefore,  which  Christ  had  said  to  the  Apostles,  the 
Spirit  of  Truth  brought  (o  their  remembrance.  He  taught  them 
all  things,  and  guided  them  into  all  the  Truth.  Yet  he  spoke  not 
of  himself,  but  that  which  he  heard,  which  he  received  from  Christ, 
and  that  only,  he  declared  unto  them.  The  Gospel,  therefore,  is 
originally,  and  only,  derived  from  Christ.  Yet  it  is  repeatedly 
styled  by  St.  Paul,  the  Gospel  ofGort. 

This  Charactor  of  the  Revealer  of  the  will  of  God,  St.  John  de- 
clares repeatedly  in  the  introduction  of  his  Gospel.      After  having 
declared,    that  the   Word  was  in  the  beginning,  or  eternal ;    was 
GOD  ;  and  was  co-eternal  with  GOD  ;  and  that  all  things  were  made, 
by  him;  he  goes  on  to  say,  In  him  ivas  lift:,  and  the  life  was  the 
light  of  men.     And  the  light  shineth  in  darkness  ;  and  the  darkness 
comprehended  it  not.     He  then  informs  us,  that  John  the  Baptist 
came,  to  bear  witness  of  the  Light ;  that  he  was  not  that  Light  ;  but 
was  sent  to  bear  witness  of  that  Light.     Then  he  adds,  That  zvas 
the  true  Light  which  lighteth  every  man,  that  cometh  into  the  world. 
To  all  this  he  adds  further  the  testimony  of  John  the  Baptist ;  the 
very  Witness  which  he  bore  concerning  Christ  as  the  Light.     No 
one,  said  this  harbinger  of  the  Redeemer,  who  was  sent  for  the 
very  purpose  of  declaring  his  true  character,  No  one  hath  seen 
GOD  at  any  time  ;  the  only  begotten  Son  o/GoD,  who  is  in  the  bosom 
of  the  Father,  He  hath  declared  him.       To  declare  the  character, 
and  designs,  of  GOD,  is  plainly  impossible,  unless  for  him,  who 
knows  these  things  intuitively;  or  for  him,  to  whom  GOD  is  pleased 
to  make  them  known.    But  no  other  person,  beside  the  Son,  and  the 
Spirit,  knows  the  things  of  GOD  intuitively.     This  we  know  cer- 
tainly, without  inspiration;  but  the  Scriptures  have  determined  the 
point  if  it  were  otherwise  uncertain.     No  one,,  saith  our  Saviour, 
knoweth  the  Father,  but  the  Son;  and  he,  to  zohomsoever  the  Son  will 
reveal  him.     The  things  of  GOD,  saith  St.  Paul,  knoweth  no  one, 
but  the  Spirit  of  GOD  :  and  the  Spirit  searcheth  all  things,  even  the 
deep  things  of  GOD.     From  all  these  passages  it  is,  I  apprehend, 
certain,  that  Christ  is  the  sole  author  of  Revelation ;  and  that  the 
Spirit  has  not,  as  the  Spirit  of  Inspiration,  spoken  of  himself;  but 
has  received  from  Christ  his  mind  or  pleasure,  and  declared  it  to 
the  men,  whom  he  inspired.    Accordingly,  St.  Paul  says,  speaking 
of  his  own  Inspiration,  and  that  of  the  other  Apostles,   We  have  the 
mind  of  Christ.      It  is,  therefore,  true  to  this  day,  that  no  one 
knoweth  the  Father,  but  the  Son,  and  those  to  whom  the  Son  hath 
revealed  him.     This  knowledge  thus  revealed,  was  not  revealed 
to  Christ,  but  was  Possessed  by  him,  because  he  dwells  in  the  bo- 
som of  the  Father,  and  has  dwelt  there  from  Eternity ;  being  daily 
his  delight,  and  rejoicing  alway  before,  him. 

Should  it  be  objected,  that  mankind  know  something  of  GOD  by 
their  Reason,  independently  of  Revelation,  and  therefore  possess  a 


SER.  XXXVIII.]  DIVINITY  OF  CHRIST. 


565 


knowledge  of  GOD,  tchich  is  not  derived  from  Christ :  I  answer, 
that  with  some  qualifications  I  admit  the  premises,  but  deny  the 
consequence.  The  very  Reason  of  Man  was  formed  by  Christ, 
as  was  man  himself;  as  were,  also,  all  those  materials,  from  which 
Reason  derives  whatever  knowledge  of  this  nature  it  possesses. 
It  has,  I  trust,  been  proved  beyond  reasonable  debate,  that  Christ 
created,  preserves,  and  governs  all  things;  and  therefore,  is  the 
Author  of  those  works  of  Creation  and  Providence,  whence  Reason 
obtains  all  its  knowledge  of  this  subject.  Of  course,  in  this  sense, 
also,  Christ  is  the  light  that  lightcth  every  man  that  cometh  into  the. 
world.  Thus  all  the  knowledge,  which  exists,  of  GOD,  is  derived 
from  Christ;  and,  since  he  is  the  same  yesterday,  to-day,  and  for 
erer;  and  dwells  in  the  bosom  of  the  Father;  this  knowledge  was 
his  originally,  intuitively,  and  eternally.  I  need  not  say,  that  these 
things  cannot  be  true  of  any  mind,  but  the  Omniscient. 

Secondly,  Christ  is  the  Author  of  Spiritual  light  to  man/and. 
The  communication  of  Spiritual  light  is  spoken  of  in  the  Scrip- 
tures as  a  work  peculiar  to  GOD.  2  Cor.  iv.  6,  For  GOD,  who 
commanded  the  light  to  shine  out  of  darkness,  has  shined  into  onr 
hearts,  to  give  us  the  light  of  the  knowledge  of  the  glory  of  GOD  in 
the  face,  or  person,  of  Jesus  Christ.  John  vi.  45,  And  they  shall 
all  be  taught  of  GOD  :  and  thus  in  many  other  places.  But  this 
office  is  also  ascribed  to  Christ.  Simeon  says,  Luke  ii.  30,  For 
mine  eyes  have  seen  thy  salvation,  which  thou  hast  prepared  before 
the  face  of  all  people :  Jl  light  to  lighten  the  Gentiles,  and  the 
glory  of  thy  people  Israel.  In  him,  says  St.  John,  was  life,  and 
the  life  was  the  light  of  men.  I,  said  our  Saviour,  John  viii.  12, 
am  the  light  of  the  World  ;  he  that  follow  eth  me,  shall  not  walk  in 
darkness,  but  shall  have  the  light  of  life.  Isaiah  xlix.  6,  quoted 
Acts  xiii.  47,  /  will  also  give  thce  for  a  light  to  the  Gentiles,  that 
thou  maycst  be  my  salvation  to  the  ends  of  the  earth.  In  all  these 
passages  it  is  manifest,  that  spiritual  or  divine  light  is  the  light 
spoken  of;  and  that  it  resides  in  Christ,  as  its  Source;  and  is  by 
him  communicated  to  mankind.  All  this,  also,  is  completely  ex- 
pressed by  the  Prophet  Malachi  in  a  word ;  when  he  calls  Christ 
the  Sun  of  Righteousness  :  t-he  Orb,  in  which  righteousness  is  origin- 
all  v  inherent;  in  which  it  dwells  ;  and  from  which  it  emanates  to 
ma'nkind.  In  the  same  manner  is  it  said  by  David,  the  Lord  GOD 
is  a  Sun. 

2dly.   The  things,  spoken  of  Christ  as  the  Saviour  of  the  World, 
are  consistent,  only  on  the  supposition,  that  he  is  the  true  GOD. 
Psalm  Ix.  1G,  /JEHOVAH  am  thy  Saviour. 

Hosea  xiii.  4,  I  am  JEHOVAH  thy  GOD  ;  thou  shall  know  no  GOD 
but  me  ;  for  there  is  no  Saviour  beside  me. 

Isaiah  xliii.  1 1,  /,  even  I  am  JEHOVAH  ;  and  beside  me  there  is  no 
Saviour:  and  thus  in  various  other  places  in  the  Old  Testament. 

The  same  thing  is  often  declared  in  the  New  Testament.  1  Tim. 
i.  1,  The  commandment  of  GOD  our  Saviour;  and  Titus  ii.  10,  Ad<  rn 
the  Doctrine  of  GOD  our  Saviour. 


56Q  DIVINITY  OF  CHRIST.  [SER.  XXXVIII. 

Yet  in  the  same  absolute  sense  Christ  is  declared  to  be  the  Sa- 
viour of  Mankind.  Who  is  this,  saith  the  Prophet  Isaiah,  that 
comcth  from  Edom,  zuith  dyed  garments  from  Bozrah  ;  this,  that  is 
glorious  in  his  apparel,  travelling  in  the  greatness  of  his  strength  ? 
I,  saith  Christ,  that  speak  in  righteousness  ;  mighty  to  save.  John 
iv.  42,  This  is  the  Christ,  the  Saviour  of  the  world.  Acts  iv.  12, 
St.  Peter,  speaking  of  Christ,  saith,  neither  is  there  salvation  in,  or, 
by  means  of,  any  other  $  for  there  is  no  other  name  under  heaven 
given  among  men,  -whereby  we  must  be  saved.  And  thus  in  very 
many  other  places.  The  importance  of  the  work  of  saving  man- 
kind, and  the  glory  derived  from  it  to  the  divine  character,  are 
strongly  exhibited  by  GOD  in  Isaiah  Ixv.  17,  18,  For  behold  I  cre- 
ate new  heavens,  and  a  new  earth  ;  and  the  former  shall  not  be  re- 
membered, nor  come  into  mind.  But  be  ye  glad,  and  rejoice  for 
ever,  in  that  which  I  create :  for  behold,  I  create  Jerusalem  a  rejoic- 
ing, and  her  people  a  joy.  In  this  passage  it  is  evident,  that  the 
New  Creation  is,  in  the  view  of  GOD,  so  much  more  glorious  than 
the  original  one,  that,  compared  with  it,  the  original  creation  shall 
not  be  remembered.  But  the  new  creation  is  no  other  than  crea- 
ting Jerusalem  a  rejoicing,  and  her  people  a  joy  ;  that  is,  renovating 
the  souls  of  mankind,  and  thus  making  them  holy,  lovely,  a  re- 
joicing, or  foundation  of  joy,  in  the  sight  of  GOD.  This  work, 
then,  is,  in  the  sight  of  GOD,  a  far  more  glorious  work,  than  the 
formation  of  the  heavens  and  the  earth.  Such,  also,  it  is  in  the 
eye  of  reason.  One  mind  is  of  more  importance,  than  any  num- 
ber of  worlds,  inanimate,  and  unconscious.  The  renovation  of  one 
mind  to  righteousness,  and  its  reinstatement  in  the  divine  favour,  is 
the  production  of  eternal,  and  by  us  incomprehensible,  worth,  and 
enjoyment,  in  that  mind.  This  work,  repeated  in  a  multitude  of 
minds  which  no  man  can  number,  is  the  work,  which  is  styled  the 
New  Creation.  How  immensely  more  glorious  a  work  than  the 
production  of  ever  so  many  masses  of  lifeless  matter ! 

When  we  consider  the  nature  of  this  work,  and  the  things  in- 
volved in  it,  we  cannot  hesitate  to  admit  the  peculiar  importance 
attached  to  it  in  the  Scriptures.  In  this  work  are  involved 

The  creation  of  a  new  heart  in  man  ; 

The  communication  of  divine  knowledge  ; 

The  adoption  of  man  into  the  divine  family  ; 

A  perpetual  presence  with  the  souls  of  all,  who  are  created  anew, 

A  continual  communication  of  strength,  patience,  fortitude, 
peace,  consolation,  and  hope  ; 

The  preservation  of  the  soul  from  the  fatal  influence  of  tempta- 
tions, lust,  and  all  other  spiritual  enemies  ; 

The  final  justification  of  the  soul  at  the  Judgment,  and  its  estab- 
lishment in  the  possession  of  immortal  life  ; 

Together  with,  what  will  be  the  subject  of  the  next  head  of  dis- 
course, the  accomplishment  of  such  a  Propitiation,  as  may  be  the 
proper  source  of  all  these  wonderful  consequences. 


SER.  XXXVIII.]  DIVINITY  OF  CHRIST.  5g7 

He,  who  admits  these  things  to  be  included  in  the  work  of  savin^ 
Man,  must  admit  also  that  there  can  be  no  Saviour  beside  JEHOVAH. 

Should  it  be  said,  that  all  these  things,  except  the  last,  are  the 
work  of  the  Holy  Spirit ;  and  that  therefore  they  are  here  errone- 
ously attributed  to  Christ;  I  answer,  That  they  are  indeed  the 
work  of  the  Holy  Spirit ;  but,  notwithstanding  this,  they  arc  truly 
attributed  to  Christ ;  not  only  as  He  laid  the  foundation  for  them 
all ;  but  as  the  Spirit  acts  not  of  himself,  and  only  executes  the 
pleasure  of  Christ  under  his  commission. 

This  work,  then,  of  saving  Man  is  in  the  Scriptures  attributed 
to  Christ,  in  a  manner  so  peculiar,  that  from  it  he  derives  his  own 
appropriate  name,  JESUS  CHRIST,  THE  ANOINTED  SAVIOUR  ;  and 
is  considered  by  JEHOVAH  as  being  so  much  greater,  and  more  glo- 
rious, than  the  work  of  creating  the  heavens  and  the  earth,  that,  in 
comparison  with  it,  that  work  shall  not  be  remembered,  nor  come  into 
mind. 

3dly.  As  the  Propitiation  for  sin,  the  Deity  of  Christ  is  the  only 
ground  of  consistency  in  the  Scriptural  exhibitions. 

As  I  expect  hereafter  to  discuss  Christ's  atonement  for  sin,  as 
one  of  the  great  parts  of  the  Christian  system ;  I  shall,  here,  omit 
every  thing  concerning  this  subject,  which  is  not  necessary  to  the 
doctrine  just  now  declared. 

That  Christ  is  in  some  sense  a  Propitiation  for  the  sins  of  the. 
World  cannot  be  denied,  unless  by  a  direct  denial  of  the  express 
words,  as  well  as  the  unquestionable  doctrines,  of  the  Gospel. 
1  John  ii.  2,  And  he  is  the  propitiation  for  our  sins  ;  and  not  for 
ours  only,  but  for  the  sins  of  the  whole  world.  1  John  iv.  10,  He 
loved  us,  and  sent  his  Son  to  be  the  Propitiation  for  our  sins.  See 
also  Romans  iii.  25,  Isaiah  liii.  10,  &c.  The  text,  also,  is  a  direct 
declaration  of  this  doctrine.  GOD  sending  his  own  Son  in  the  like- 
ness of  sinful  flesh,  and  of  a  sin-offering,  or  an  offering  for  sin,  &c. 

By  Christ's  being  the  Propitiation  for  sin  it  is,  here,  necessary  to 
mean  only,  that  something,  which,  being  done  for  the  Sinner,  the 
Sinner  may  be  forgiven,  and  restored  ;  but  which,  not  being  done,  he 
must  be  punished  according  to  the  sentence  of  the  Lazv,  by  which  he 
is  condemned.  That  so  much,  as  is  here  specified,  is  included  in 
Christ's  being  the  propitiation  for  the  sins  of  mankind,  is  unques- 
tionably evident, 

First,  From  the  name,  by  which  it  is  called  in  the  Scriptures,  in 
many  instances  ;  viz.  cMroXuTpwcVs ;  translated  redemption.  When 
a  person  was  taken  captive  in  war,  and  condemned  to  perpetual 
slavery,  or  to  death,  a  sum  of  money  was  not  unfrequently  paid, 
and  accepted,  for  his  ransom  from  these  evils  ;  this  sum  was  called 
Xiwpov ;  and  the  redemption  of  the  captive  from  death,  or  slavery, 
was  called  atfoXuTpw<ri'g.  The  redemption  of  mankind  from  the  sla- 
very of  Sin,  and  the  everlasting  death,  to  which  the  Sinner  was 
exposed  by  it,  is  called  by  the  same  name.  The  Xurpov,  or  price 
vf  redemption,  was  paid,  not  by  the  captive,  but  by  another  per- 


568  DIVINITY  OF  CHRIST.  [SER.  XXXVIII. 

son.  The  price  of  Man's  Redemption,  in  like  manner,  was  not 
paid  by  himself,  but  by  Christ:  that  is,  Christ  accomplished  some- 
thing, without  which  man  would  not  have  been  redeemed  from  the 
bondage  of  death  and  sin. 

Secondly,  This  truth  is  evident  from  Isciah  liii.  10,  Yet  it  pleased 
JEHOVAH  to  crush  him  with  affliction.  If  his  soul  shall  make  a  pro- 
pitiatory sacrifice;  he  shall  see  a  seed,  which  shall  prolong  their 
days;  and  the  gracious  purpose  of  JEHOVAH  shall  prosper  in  his 
hands.  Of  the  travail  of  his  soul  he  shall  see  (the  fruit}  and  be 
satisfied:  by  the  knowledge  of  him  shall  my  righteous  servant  jus- 
tify many ;  for  the  punishment  of  their  iniquities  he  shall  bear. 
Therefore  In-ill  distribute  to  him  the  many  for  his  portion;  and  the 
mighty  people  shall  he  share  for  his  spoil :  because  he  poured  out 
his  soul  unto  death ;  was  numbered  with  the  transgressors:  and  he 
bare  the  sin  of  many  $  and  made  intercession  for  the  transgressors.* 

In  this  passage  it  is  clear,  that,  in  the  Covenant  of  Redemption 
here  recited,  JEHOVAH  promised  to  Christ  the  seed,  which  should 
prolong  their  days,  or  be  eternally  blessed ;  a  promise  here  re- 
peated in  many  forms ;  on  the  condition,  that  he  made  his  soul  a 
propitiatory  sacrifice  for  sin.  It  is  therefore  certain,  that  if  he  had 
not  made  this  sacrifice,  he  would  not  have  received  this  reward  : 
or,  in  other  words,  mankind  would  not  have  been  saved. 

Thirdly,  The  same  truth  is  evident  from  Romans  iii.  25,  26  : 
Christ  Jesus,  whom  GOD  hath  set  forth  to  be  a  propitiation  for  sin, 
to  declare  his  righteousness  in  the  remission  of  sins,  that  are  past ; 
that  he  might  be  just,  and  yet  the  juslifier  of  him  that  believcth  in 
Jesus. 

From  this  passage  it  is  evident,  that,  if  God  had  not  set  forth 
Christ  as  a  propitiation,  his  righteousness  in  the  remission  of  sins, 
that  are  past,  would  not  have  been  declared;  and  that  he  would  not 
have  been  just,  in  the  act  of  justifying  believers:  in  other  words, 
If  Christ  had  not  become  a  Propitiation,  the  sins  of  mankind  could 
not  have  been  remitted,  nor  themselves  justified. 

In  a  former  discourse  it  has,  I  trust,  been  proved,  that,  in  the 
literal  sense,  by  works  of  law  no  flesh  can  be  justified  before  GOD; 
and  that  the  future  obedience,  and  the  repentance,  of  the  sinner, 
are  alike,  and  wholly  unavailing  to  this  end.  Independently  of 
Christ's  redemption,  therefore,  or  independently  of  his  being  the 
propitiation  for  the  sins  of  men,  every  sinner  is  condemned,  lost, 
and  without  hope.  The  Scriptures  in  multiplied  instances  teach 
us,  that  Christ  became  a  propitiation  for  sin,  especially  by  his  death. 
Isaiah  liii.  5,  He  was  wounded  for  our  transgressions  ;  he  was  bruis- 
ed for  our  iniquities  ;  the  chastisement  of  our  peace  was  upon  him. 
Romans  v.  6,  In  due  time  Christ  died  for  the  ungodly.  1  Cor.  xv. 
3,  Christ  died  for  our  sins,  according  to  the  Scriptures.  2  Ccr.  v. 
14,  One  died  for  all.  1  Thess.  v.  10,  Who  died  for  us,  that  we 

•  LoAvth. 


SER.  XXXVIII.]  DIVINITY  OF  CHRIST.  5Cg 

should  live  with  him.  Col.  i.  20,  Having  made  peace  through  the 
blood  of  his  cross.  I  John  i.  7,  The  blood  of  Christ  cleanse th  from 
all  sin.  1  Peter  i.  18,  19,  Ye  were  not  redeemed  with  corruptible 
things,  but  with  the  precious  blood  of  Christ.  Rev.  v.  9,  Thou  hast 
redeemed  us  to  GOD  by  thy  blood.  More  proofs  of  this  point  can- 
not be  necessary.  Let  me  now  ask,  If  Christ  be  not  in  the  strict- 
est sense  God,  how  is  it  possible  that  he  should  become,  in  this, 
or  any  other,  manner,  a  Propitiation  for  the  sins  of  mankind  ?  If 
Christ  be  merely  a  man,  or  in  any  other  sense  a  mere  creature ; 
how  is  it  possible,  that  he  should  be  able  to  perform  any  act,  which 
would  not  be  absolutely  necessary  for  his  own  justification  before 
GOD  ?  The  law,  by  which  every  creature  is  governed,  requires 
him  to  love  GOD  zvith  all  the  heart,  soul,  strength,  and  understand- 
ing ;  or  in  other  words,  to  consecrate  all  his  powers  supremely, 
and  absolutely,  so  long  as  he  exists,  to  the  service  of  GOD.  More 
than  this  he  cannot  do  ;  and,  if  all  this  be  not  clone,  he  is  a  sinner; 
and  cannot  be  justified.  How  then  can  it  be  possible  for  him  to 
perform  any  thing,  which  can  be  accepted  on  the  behalf  of  another  ? 
It  is  impossible,  that  any  service  should  be  accepted  for  another, 
which  is  entirely  due  for  one's  self.  It  is  impossible,  that  the  debt 
due  from  another,  should  be  cancelled  by  my  Payment  of  Money, 
due  for  a  debt  of  my  own.  When  I  have  paid  my  own  debts,  if  I 
can  offer  more  money,  I  may  then  satisfy  the  Creditor  for  the  debt 
of  another.  The  obedience,  which  a  law  requires  of  me,  as  my 
obedience,  will  satisfy  the  demands  of  the  law  on  me  ;  and  prove  the 
means  of  my  justification  ;  but  cannot  be  transferred  from  me  to 
another  subject  of  the  same  law,  so  as  to  answer  the  demands  of  the 
law  on  him.  The  Law  demands  all  his  obedience  of  him,  and  all 
mine  of  me  :  but,  mine  only  being  rendered  ;  the  demands  of  the 
Law  are  not,  and  cannot  be,  satisfied. 

Supererogatory  service,  or  service  not  required  by  Law,  is  ab- 
solutely necessary  to  the  very  existence  of  all  vicarious  interfer- 
ence. But  no  creature  can  possibly  perform  supererogatory  ser- 
vice ;  because  all  that  he  can  do  is  required  of  him  by  the  Law. 
Thus  exceeding  broad,  in  the  Scriptural  language,  is  the  command- 
ment ;  and  thus  it  is  impossible,  that  any  creature  should  become, 
in  any  sense,  a  propitiation  for  the  sins  of  mankind. 

To  avoid  this  immoveable  difficulty,  Dr.  Priestly,  and  other  So- 
cinians,  have  denied,  wholly,  the  doctrine  of  Christ's  Atonement  -, 
and  in  this  denial  have,  at  least  in  my  view,  acted  in  the  only  man- 
ner, consistent  with  the  main  part  of  their  scheme ;  viz.  Thai  Chrisl 
is  a  mere  man.  But  in  this  denial  they  have  at  the  same  time,  con- 
tradicted the  main  doctrine  in  the  Christian  system,  after  that  of 
the  existence  of  GOD.  According  to  the  scheme  of  these  men, 
Christ  came  into  the  world,  or  was  born,  merely  to  be  a  Prophet,  and 
Example,  of  righteousness  ;  or  a  teacher  of  the  will  of  GOD  to 
mankind  ;  and  died,  only  to  bear  witness  to  the  truth  of  his  precepts. 
In  the  same  manner  J\loscs,  and  all  the  succeeding  Prophets,  came 

VOL.  I.  72 


570  DIVINITY  OF  CHRIST.  [SER.  XXXVIII. 

into  the  World  to  be  teachers,  and  examples,  of  truth  and  right- 
eousness ;  and,  in  the  same  manner,  Peter  and  Paul,  both  the 
Jameses,  and  almost  all  the  other  apostles,  together  with  Stephen, 
and  a  host  of  Martyrs  who  followed  him,  bore  witness  to  the  truth  of 
the  precepts  which  they  taught,  by  voluntarily  yielding  themselves 
to  death.  All  these  persons  taught,  the  truth  of  GOD,  and  prac- 
tised righteousness  ;  and  a  multitude  of  them  scaled  their  testimony 
with  their  blood.  The  only  difference,  according  to  the  Socinian 
scheme  between  Christ  and  them  is,  that  he  was  wiser  and  better  than 
they.  Paul,  however,  taught  more  of  the  Gospel  than  Christ  him- 
self; and  both  Paul  and  Peter  sealed  the  truth  of  their  testimony 
on  the  cross.  Of  what  consequence,  then,  was  the  death  of  Christ 
to  mankind,  any  more  than  that  of  Zechariah,  Jeremiah,  James, 
Peter,  or  Paul  ?  Each  of  these  men  died  as  a  witness  to  the  truth. 
Christ,  according  to  .Dr.  Priestly,  appeared  in  no  other  character  in 
his  death.  All  these  men,  also,  taught  the  truth  :  according  to  Dr. 
Priestly  Christ  did  no  more.  Each  of  these  men  was  an  eminent 
example  of  righteousness  :  according  to  Dr.  Priestly  Christ  was 
only  a  brighter  example.  With  what  meaning  then  can  it  be  said, 
that  COD  hath  set  forth  Christ  as  a  propitiation  for  the  remission  of 
sins  :  that  Christ  is  said  to  be  the  propitiation  for  the  sins  of  the 
World  ;  that  his  soul  is  said  to  make  a  propitiatory  sacrifice  for  sin  ; 
that  he  bare  the  sin  of  many ;  that  we  are  justified,  and  redeemed, 
by  //,?,?  blood;  that  by  himself  he  purged  our  sins;  that  he  made 
peaf.e  through  the  blood  of  the  Cross  ;  that  he  reconciled  both  Jews 
and  Gentiles  unto  GOD  in  one  body  by  the  Cross  ;  that  by  his  stripes 
we  are  healed  ;  that  the  chastisement  of  our  peace  was  laid  upon  him  ; 
and  that  we  have  redemption  through  his  blood,  even  the  forgiveness 
of  sins  ;  together  with  many  other  things  of  the  same  import  ;  so 
many,  as  to  constitute  no  small  part  of  the  Scriptures  ?  And  why 
did  Christ  say  he  came  to  give  his  life  a  ransom  for  many  ?  and  why 
did  Paul  say,  Christ  gave  himself  a  ransom  for  all.  Could  these 
things  be  said  of  J\Ioscs,  or  Jeremiah,  or  Peter,  or  James,  or  Paul  ? 
Are  we  justified  by  the  grace  of  GOD  through  the  redemption  which 
is  in  Moses?  Did  Paul  make  peace  by  the  blood  of  his  cross  ?  Was 
Peter  a  propitiation  ;  an  i/atf/xos;  the  means  of  appeasing  the  anger 
of  GOD.  of  reconciling  him  to  us,  and  rendering  him  propitiatory 
to  sinners? 

Farther }  in  what  sense  was  the  death  of  Christ  necessary,  as  a 
testimony  to  the  truth  of  his  precepts  ?  Were  not  his  miracles,  and 
the  unspotted  excellency  of  his  life,  ample  proofs  of  the  sincerity  of 
his  declarations,  and  the  reality  of  his  mission  from  GOD  ?  Are  they 
not  now  appealed  to  by  Dr.  Priestly,  and  most  if  not  all  other  di- 
vines, as  the  chief  proofs  ?  Is  not  his  death  rarely  appealed  to  for 
this  purpose  ?  And  is  it  not  manifest  from  this  fact,  that  it  is  a  tes- 
timony, plainly  inferior  to  his  life,  and  miracles  ? 

If,  then,  this  was  the  end,  and  amount,  of  Christ's  death ;  is  it 
not  evident,  on  the  one  hand,  that  the  end  was  in  a  great  measure 


SER.  XXXVIII.]  DIVINITY  OF  CHRIST.  57j 

useless,  and  very  imperfectly  accomplished :  and,  on  the  other, 
that  the  amount  of  Christ's  death  was  no  more  than  the  amount  of 
the  death  of  Paul  and  Peter ;  that  they,  as  truly  as  Christ,  were  a 
propitiation  for  the  sins  of  the  world ;  and  that  we  arc  as  truly  jus- 
tified by  faith  in  them,  as  in  him;  and  by  their  blood,  as  by  his  f 

I  shall  now  proceed, 

III.  To  show,  77m/  the  Jews,  according  to  the  Unitarian  doctrine, 
are  unjustly  charged  with  guilt  in  putting  Christ  to  death. 

The  Law  of  GOD,  as  given  by  JWoscs,  required  the  blasphemer  to 
be  stoned.  Christ,  in  his  conversation  with  the  Jews,  recorded 
John  v.  declared  himself  to  be  the  Son  of  Goo.  By  this  phrase 
the  Jews,  as  I  mentioned  in  a  former  discourse,  understood  him  to 
declare,  that  himself  was  GOD,  or  equal  with  GOD.  Their  own 
construction  they  declared  to  him,  For  a  good  work  we  stone  thee 
not;  but  because  thou,  being  a  man,  makcst  thyself  GOD,  John  x. 
33.  St.  John  also,  as  I  then  observed,  understood  the  phrase  in 
the  same  manner.  Therefore,  he  says,  the  Jews  sought  the  more  to 
kill  him,  because  he  not  only  had  broken  the  sabbath,  but  said  also 
that  GOD  was  his  father  ;  making  himself  equal  with  GOD.  This  is 
the  Apostle's  own  construction  of  Christ's  averment ;  and  is  plain- 
ly alleged  by  him  as  being  that  of  the  Jews  also. 

When  Christ  was  brought  before  the  Sanhedrim,  after  several 
vain  attempts  to  convict  him  of  any  crime,  the  High  Priest  adjured 
him,  that  is,  put  him  upon  oath,  to  tell  him  whether  he  was  the 
Christ,  the  Son  of  the  Blessed  GOD.  In  answer  to  this  question 
thus  solemnly  put,  Christ  said,  /  am ;  and,  as  a  proof,  that  he  said 
this  truly,  added,  and  ye  shall  see  the  Son  of  Man  sitting  on  the 
right  hand  of  Power,  and  coming  in  the  clouds  of  heaven.  In  reply 
to  this  declaration  the  High  Priest  rent  his  clothes,  and  declaring 
all  further  testimony  needless,  pronounced  him  guilty  of  blasphe- 
my for  this  saying;  in  consequence  of  which,  the  Evangelists  in- 
form us,  they  all  condemned  him  to  death. 

Now,  it  is  evident,  that  Christ  was  understood  by  the  Jews  to 
declare  that  he  was  equal  to  GOD,  and  rvas  GOD,  by  asserting  him- 
self to  be  the  Son  of  GOD.  Of  this  there  cannot  be  a  doubt,  be- 
cause it  is  asserted,  both  by  the  Jews  themselves,  and  by  the  Evan- 
gelist. If,  then,  Christ  was  a  man,  merely ;  he  was,  for  aught  that 
I  can  sec,  truly  a  Blasphemer.  For,  when  he  declared  himself  to 
be  GOD,  or  equal  with  GOD,  he  plainly  declared  GOD  to  be  neither 
greater,  wiser,  nor  better  than  himself.  But,  to  assert  in  any  form 
of  words,  that  the  infinite  JEHOVAH  is  of  the  same  character  with  a 
man,  and  possessed  of  no  more  greatness,  excellency,  or  glory, 
than  that  which  is  human,  would  be  acknowledged  in  any  other 
case  to  be  blasphemy ;  because  it  would  be  a  denial  of  all  the 
perfections  of  GOD,  and  an  ascription  to  him  of  all  the  frailties  of 
Man.  If  this  be  not  blasphemy,  what  can  be  ? 

But  if  Christ  was  a  blasphemer,  he  was  justly  put  to  death. 
The  Law,  which  He  as  well  as  the  Jews,  acknowledged  to  have 


572  DIVINITY  OF  CHRIST.  [SER.  XXXVIII. 

been  given  by  GOD  himself,  required  the  blasphemer  to  be  stoned  : 
as  a  blasphemer,  therefore,  he  was  according  to  the  requisitions  of 
a  divine,  and  therefore  a  just,  Law,  deservedly  condemned  to  death. 

Thus  according  to  this  scheme  the  Jews,  instead  of  being  guilty 
in  putting  Christ  to  death,  acted  meritoriously ;  for  they  only  obey- 
ed the  divine  law. 

But  it  will  be  said,  Christ  did  not  intend  by  this  declaration  to 
assert  that  he  was  GOD  ;  nor  that  he  was  equal  with  GOD.  This 
indeed  is  said,  and  must  be  said,  by  the  abettors  of  the  Unitarian 
schemes.  I  answer :  It  is  clear,  that  the  Jews  thus  understood 
him,  and  that  he  knew  them  thus  to  understand  him.  They  had 
formerly  attempted  to  stone  him  for  using  the  same  language  ;  and 
had  then  told  him,  in  express  terms,  the  manner,  in  which  they  con- 
strued the  phrase.  The  Sanhedrim,  also,  sufficiently  explained  to 
him  their  own  views  of  it  by  pronouncing  it  blasphemy.  In  con- 
sequence of  this  mode  of  understanding  the  phrase,  he  saw  them 
now  about  to  imbrue  their  hands  in  his  blood.  If  it  was  a  mistake 
on  their  part,  he  was  bound  to  remove  it.  He  was  bound  not  to 
suffer  his  own  character  to  be  stained,  in  their  view,  with  the  crime 
of  blasphemy.  He  was  bound  to  use  language  as  he  knew  it  would 
be  understood.  He  was  bound  not  to  lose  his  own  life,  nor  suffer 
them  to  incur  the  guilt  of  taking  it  away,  merely  through  a  mistake 
of  theirs.  If,  then,  they  are  supposed  in  this  case  to  have  sinned 
at  all ;  they  sinned  only  through  a  mistake,  which  Christ  himself 
voluntarily  declined  to  remove.  The  sin,  therefore,  so  far  as  I  can 
see,  lies  on  this  supposition,  primarily  at  his  door.  What,  then, 
shall  we  say  of  the  solemn  and  awful  charge,  brought  against  the 
Jems  by  St.  Peter?  Him  ye  have  taken,  and  by  wicked  hands  have 
crucified,  and  slain!  What  shall  we  say  of  the  whole  body  of 
Scriptural  representations  on  this  subject?  What  shall  we  say  of 
the  terrible  destruction  of  their  nation  :  of  their  judicial  blindness  : 
and  all  the  calamities  which  had  befallen  them,  as  monuments  of 
the  divine  indignation,  for  more  than  seventeen  hundred  years  ? 

IV.  The  Prophets  and  Apostles,  according  to  the  same  doctrine, 
cannot  be  vindicated  from  leading  mankind  into  the  sin  of  Idolatry. 

The  Prophets  and  Apostles  have,  in  a  great  variety  of  places, 
called  Christ  GOD,  The  true  GOD,  The  great  GOD,  The  mighty 
GOD,  JEHOVAH,  and  I  AM.  They  have  declared  him  to  be  Eter- 
nal, self-existent,  incomprehensible,  Almighty,  Omnipresent,  Om- 
niscient, and  immutable.  They  have  attributed  to  him  the  crea- 
tion, preservation,  and  government,  of  all  things ;  and  the  acts  of 
giving  life,  forgiving  sin,  judging  the  World,  and  rewarding  both 
the  righteous  and  the  wicked.  They  have  ascribed  to  him  the  in- 
finite relations  of  Creator,  Preserver,  Possessor,  Ruler,  and  Final 
Cause,  of  all  things.  Beyond  this,  they  have  on  many  occasions 
worshipped  him  themselves  ;  and  have  taught  us,  that  GOD  re- 
quires him  to  be  worshipped,  and  that  he  is  in  fact  worshipped,  by 
saints  and  angels  in  earth  and  heaven.  They  have  also  exhibited 


SER.  XXXVIII.]  DIVINITY  OF  CHRIST.  573 

Christ,  when  on  earth,  as  challenging  these  things  to  himself,  and 
as  receiving  them  from  others  without  reprobation  or  censure. 
They  have  further  declared  him  to  be  the  only  Saviour  of  the 
World:  a  character  evidently  demanding  infinite  attributes;  and. 
according  to  their  account,  challenged  by  JEHOVAH,  as  exclusive- 
ly his  own. 

Beyond  all  this,  they  have  informed  us,  that  he  was  condemned 
to  death,  for  declaring  under  the  sanction  of  an  oath,  that  he  was 
the  Son  of  GOD  :  a  phrase  which  he  knew  was  understood  by  them, 
to  be  no  other  than  a  declaration,  that  he  was  GOD.  Yet,  though 
knowing  this  ;  and  though  directly  charged  with  blasphemy  ;  al- 
though on  two  occasions  they  attempted  to  stone  him,  and  on  a 
third  pronounced  him  guilty  of  death  ;  instead  of  explaining,  soft- 
ening, or  at  all  modifying,  the  declaration,  he  proceeded  directly, 
in  two  of  the  instances,  to  allege  proofs,  that  he  used  this  declara- 
tion with  exact  truth  and  propriety ;  proofs,  which  in  themselves 
are  a  direct  arrogation  of  the  divine  character.  The  Scriptures 
of  truth  they  also  declare  to  be  his  Word  $  and  inform  us,  that  the 
Holy  Ghost,  who  inspired  them,  received  them  from  him  ;  and  that 
Christ  himself,  when  promising  them  the  gift  of  inspiration,  person- 
ally told  them  this  wonderful  truth.  In  this  account  they  have 
taught  us,  that  the  Scriptures,  which  they  every  where  styled  the 
Word  of  GOD,  are  no  other  than  the  Law  of  Christ  himself ;  partly 
uttered  by  his  own  mouth,  and  partly  taught  by  the  HOLY  SPIRIT 
in  conformity  to  his  pleasure ;  and  accordingly  in  his  own  name, 
and  by  his  own  authority,  explained,  altered,  and  annulled,  by  him, 
as  he  thought  proper.  And  that  the  HOLY  SPIRIT,  whom,  as  we 
shall  sec  hereafter,  they  pronounce  to  be  a  divine  person,  was 
commissioned,  and  sent  by  him  into  the  world,  to  execute  his  pur- 
poses ;  an  act  of  authority  on  the  part  of  Christ,  to  which  there  is 
no  parallel  in  the  Universe,  except  his  own  mission  from  the 
Father.  Finally,  in  the  view,  which  is  given  us  of  the  heavenly 
system  in  the  Revelation  of  St.  John,  we  find  the  same  exalted  cha- 
racter completely  recognized.  In  that  world  we  behold  him  sitting 
on  the  throne  of  infinite  dominion,  styled  the  Throne  of  GOD  and 
the  Lamb ;  unfolding,  and  declared  by  the  Heavenly  Host  to  be 
worthy  to  unfold,  the  Book  of  GOD'S  counsels  ;  which,  they  also 
declare,  no  being  in  the  Universe  to  be  worthy,  or  able,  to  do; 
being,  together  with  the  Father,  the  everlasting  temple  of  Heaven; 
controlling  all  the  affairs  of  this  world,  of  heaven,  and  of  hell;  the 
light  and  glory  of  heaven;  and  the  bestowcr  of  future  and  ever- 
lasting happiness.  In  all  these  wonderful  characters  he  is  also 
worshipped,  in  that  glorious  world,  with  the  highest  ascriptions, 
which  were  ever  made,  or  which  can  be  made,  to  JEHOVAH.  /For- 
thy,  they  cry,  is  the  Lamb  that  was  slain  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory,  and  blessing. 
Every  creature,  says  St.  John,  which  is  in  heaven,  and  on  the  earthy 
and  under  the  earth,  and  such  as  arc  in  the  sea,  and  all  that  are  in 


574  DIVINITY  OF  CHRIST.  [SER.  XXXVIII 

them,  heard  I  saying,  Blessing,  and  honour,  and  glory,  and  power, 
be  unto  Him,  thai  sitteth  on  the  throne,  and  unto  the  Lamb,  for  ever 
and  ever.  Of  all  these  things  it  is  to  be  remarked,  that  they  are 
expressed  on  every  occasion,  which  admits  them,  and  in  every  form 
of  phraseology,  which  language  can  easily  be  supposed  to  allow ; 
commence  with  the  first  chapter  in  the  Bible;  and  terminate  only 
with  the  last. 

Now  let  me  ask,  Whether  all  these  things  are  not  a  complete 
exhibition  of  Christ,  as  the  proper  object  of  Religious  Worship  ? 
But  the  Apostles  have  directly,  and  fully,  declared  all  these  things. 
If,  then,  Christ  is  not  God,  have  they  not  clearly  so  represented 
him,  as  to  persuade  mankind,  that  he  is  GOD  ;  and  that  he  is  to  be 
worshipped? 

How  is  it  possible,  that  their  readers,  and  especially  the  plain 
men,  who  constitute  ninety-nine  hundredths  of  them;  how  is  it 
possible,  that  any  men,  acknowledging  the  Apostles  to  have  used 
language  as  other  men  use  it,  and  so  as  to  be  understood  by  those, 
for  whom  they  wrote  ;  (an  admission  absolutely  necessary  to  ex- 
culpate them  from  plain  fraud)  should  distinguish  between  a  per- 
son thus  described,  and  the  Being,  who  alone  is  the  proper  Object 
of  Worship?  What  can  their  minds,  what  can  any  mind,  add  to 
this  exhibition,  to  make  such  a  Being  more  great,  awful,  lovely, 
glorious,  and  godlike  ?  Do  not  these  things  include  all,  which  we 
can  conceive  to  be  included  in  Infinite  Perfection  ?  Has  any  thing, 
superior  to  these,  been  ever  published  to  mankind  ?  Has  any 
thing  been  published  in  any  other  instance,  which  can  be  compared 
with  these  ? 

But.  if  Christ  be  not  truly  GOD,  he  cannot  be  worshipped  without 
Idolatry.     He  himself  says  ;  and  recites  it  as  the  command  of  GOD  ; 
Thou  shalt  worship  JEHOVAH  thy  God,  and  Him  only  shall  thou  serve. 
Can  inspired  men  then,  writing  a  Revelation,  the  great  end  ot 
which  was  to  inculcate  the  Unity  of  GOD,  the  Existence  of  but  One, 
GOD,  and  the  supreme  obligation,  incumbent  on  all  men,  to  worship 
him  Only ;  can  such  men  have  been  directed  by  the  Spirit  of  GOD, 
so  to  write  as  they  have  actually  written?  Could  they,  being  Jews, 
with  the  Old  Testament  in  their  hands,  have  so  written,  even  of 
themselves,  as  naturally,  not  to  say  necessarily,  to  lead  all  their 
followers  into  the  sin  of  Idolatry  ?    That  they  have  so  written,  as 
naturally  to  produce  this  consequence,  if  Christ  be  not  GOD,  is 
unquestionable  :  because  the  great  body  of  their  followers  have 
actually  understood  them  to  assert  the  Deity  of  Christ,  and  have 
actually  worshipped  him.     The  Scriptures  therefore,  written  for 
the  professed  purpose  of  preventing  idolatry,  have,  according  to  the 
scheme  of  my  opponents,  been  the  direct  cause  of  promoting,  and 
establishing  it,  amons;  almost  all  those,  who  have  believed  them 

O  '  O  7 

to  be  the  word  of  GOD.  Mr.  Brlsham  accordingly  pronounces  the 
system,  of  which  the  worship  of  Christ  is  a  leading  principle,  "a 
pernicious  system ;  a  mischievous  compound  of  impiety  and  idola- 


SER.  XXXVIIL]  DIVINITY  OF  CHRIST. 


575 


try.^  Lest  it  should  be  supposed,  however,  that  those,  who  adopt 
this  worship,  have  i^lly  been  impious,  let  it  be  remarked,  that  Dr. 
Priestly  himself  expressly  says,  "he  considers  the  principles  of 
Calvinism,  etc  gcnprft!ly  favourable  to  that  leading  virtue.  Devo- 
tion ;  even  an  hibitucl  and  animated  Devotion.""1  Another  Writer* 
also,  no  way  favourable  to  these  principles,  says,  in  the  British 
Encyclopedia,!  "If  we  consider  the  character  of  the  Calvinists," 
(whom  he  mentions  together  with  several  others)  "  when  com- 
pared with  that  of  their  antagonists;  we  shall  find,  that  they  have 
excelled  in  no  small  degree  in  the  practice  of  the  most  rigid  and 
respectable  virtues ;  and  have  been  the  highest  honour  of  their 
own  ages,  and  the  best  model  for  imitation  to  every  age  succeed- 
ing." But  Calvinists  to  a  man,  have  been  worshippers  of  Christ: 
as  have  also  been  almost  all  other  members  of  the  Church  univer- 
sal ;  and  to  this  idolatry,  if  it  be  just,  the  Scriptures  have  led 
them.  Of  course  the  guilt  of  leading  mankind  into  that  gross  sin 
is,  on  this  scheme,  chargeable  to  the  Prophets  and  Apostles.  But 
can  the  Prophets  and  Apostles  have  led  mankind  into  the  abomi- 
nable sin  of  idolatry  ?  Can  the  principles,  which  lead  to  idolatry, 
be  favourable  to  habitual  and  animated  devotion  ?  Can  the  men, 
who  have  excelled  in  the  practice  of  the  most  rigid  and  respectable 
virtues ;  who  have  been  the  highest  honour  to  their  own  age,  and 
the  best  models  for  imitation  to  succeeding  ages  ;  have  been  re- 
gularly guilty  of  this  sin  ?  Can  the  system,  which  asserts,  or  in- 
volves, these  things,  be  truth  ? 

Can  all,  or  any  of,  the  things,  which  I  have  asserted  concerning 
Christ  from  the  Scriptures,  be  true  of  a  man  ;  or  of  any  created  be- 
ing ?  Can  a  man,  can  an  angel,  be  the  First  Cause,  or  Last  End, 
the  Preserver,  Proprietor,  Possessor,  and  Ruler,  of  all  things? 
Can  a  creature  be  the  brightness  of  the  Fathoms  glory,  and  the  cx- 
vress  Image  of  his  person  ;  the  Light  of  the  world,  the  Propitiation 
for  sin,  the  Saviour  of  mankind,  or  the  Object  of  religious  wor- 
ship ?  Can  any  religious  man,  on  a  death-bed,  say,  ';  Gabriel  re- 
ceive my  spirit?"  or  "  Lay  not  the  sin  of  my  murderers  to  their 
charge?  Can  Gabriel  give  life,  raise  the  dead,  or  bestow  immortal 
life  ?  Can  he  judge  the  world,  reward  the  righteous  and  the  wicked, 
or  be  the  glory,  light,  and  temple,  of  heaven  ?  What  would  be 
the  impression,  were  a  minister  of  the  Gospel  to  say,  /  Baptize  l/>ee 
in  the  name  of  the  Father,  and  of  Gabriel,  and  of  the  Holy  G//O.S/  ? 
or  the  Grace  of  Gabriel,  the  Love  of  GOD,  the  Father,  and  the  Cow- 
munion  of  the  Holy  Ghost,  be  with  you  all.  Amen!  Would  not 
these  things  beyond  measure  shock  the  minds  of  a  Christian  As- 
sembly, as  the  most  palpable  blasphemy?  Was  there  ever  a  mi- 
nister, even  an  Arian,  or  a  Socinian,  who  could  bring  himself  thus 
to  speak  in  such  an  Assembly?  Would  not  this  be,  not  merely 
comparing,  or  likening,  one  of  the  Angels  to  JEHOVAH,  but  placing 
him  on  the  same  level  ?  Yet  these  things  are  said  of  Christ. 

*  Robert  Forsythe,  Esq.  f  Article  Predestination. 


576  DIVINITY  OF  CHRIST.  [SER.  XXXVIII 

Why  are  they  said  of  him.  if  his  nature  be  like  that  of  Gabriel? 
Why  are  they  seemingly  said  ?  Was  it  not  perfectly  easy  for  the 
Omniscient  GOD  to  have  said,  if  he  chose  to  say  it,  that  Christ  was 
a  mere  man,  or  a  mere  creature  ?  and  so  to  have  said  this,  that  it 
would  not  have  b^cn  misunderstood  even  by  the  plainest  man  ? 
Did  he  not  understand  language  sufficiently  ?  Has  it  not  been  said 
in  such  a  manner,  as  to  be  intelligible  to  all  men,  by  Arius,  Socinus, 
Zuicker,  Price,  Priestly,  Bchham,  and  many  others  ?  Did  any  man 
ever  mistrust,  that  they  have  not  said  it  ?  Was  not  JEHOVAH  more 
interested  to  say  it,  if  it  is  true,  than  they  were  ?  and  so  to  say  it, 
as  to  be  easily,  generally,  and  certainly  understood  ?  Was  he  not 
more  able  ?  Did  he  not  foresee  all  the  doubts,  difficulties,  errors, 
misconstructions,  and  consequent  sins  and  idolatries,  if  they  have 
indeed  been  misconstructions  and  idolatries,  arising  from  unhappy 
language,  used  in  the  Scriptures  ?  Have  not  the  Prophets  who 
spake  as  they  zoere  moved  by  the  Holy  Ghost :  have  not  the  Jjpostles, 
who  spake  the  things  freely  given  to  them  of  God,  not  in  the  words 
which  mail's  wisdom  taught,  but  which  the  Holy  Ghost  taught  ;  ex- 
pressed the  mind  of  God  on  this  subject,  and  every  other,  in  the 
very  manner,  chosen  by  God  himself?  Has  not  his  infinite  faith 
fulness  and  mercy,  then,  sufficiently  guarded  every  honest  mind 
against  this  erroneous  sin  ? 

But  if  Christ  be  not  the  true  GOD,  the  great  body  of  Christians 
have,  in  every  age  of  the  Church,  wholly  misunderstood  the  Scrip- 
tures concerning  this  most  important  doctrine,  and  mistaken,  infi- 
nitely, the  real  character  of  their  Saviour.  Of  course,  the  Scrip- 
tures have  been  so  written,  as  that  the  natural  interpretation  of 
them  is  a  source  of  total  and  dreadful  error ;  even  of  that,  which 
they  themselves  denounce  in  terms  of  the  highest  reprobation  ;  viz. 
idolatry.  For  the  interpretation,  which  has  been  given  them  by 
the  great  body  of  Christians,  in  every  age  and  country  in  which 
they  have  existed,  is  beyond  a  controversy  the  natural  interpre- 
tation. That  men,  whojirst  make  a  philosophical  system  of  religion, 
and  then  endeavour  to  reconcile  the  Scriptures  to  it,  should  under- 
stand them  falsely,  cannot  be  wondered  at;  but  that  they  should 
be  falsely  understood  by  the  great  body  of  mankind,  zoho  for  ihdr 
religion  come  to  them  only  ;  and  yet  the  way  of  holiness  be  st:ll  a 
highway,  in  which  wayfaring  men,  though  fools,  shall  not  err  ;  is 
a  position,  which  is  yet  to  be  explained. 


END  OF  VOL.  I. 


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